Treatise of Religion and Learning, Book 1 – Book 2

Treatise of Religion and Learning · Book 1 – Book 2

p. 1A TREATISE OF RELIGION AND Learning. BOOK 1. OF RELIGION.

CHAP. I. Of Religion in general.

RELIGION is the chief thing which distinguisheth a man from a beast; the Elephant and some bruits have a shadow of reason, but Religion is peculiar to men, or reasonable creatures at least; therefore Gesner (as I remember) saith, the Pigmies are a kinde of Apes, and not men, because they have no Religion.

I shall in the entrance to this Work shew

1. That Religion is.

2. What Religion is.

1. That it is.

Some of the Arguments which prove that there is a God, prove also that there is Religion, for Religion gives God that honour and homage that is due unto him.

The working of Conscience proves that there is a God, and it also proves a Religion. The knowledge and sense of sinne is in all mens hearts; the Heathens had their turpia & honesta; a great part of Religion lies in a kindly fear of sinne, and the feare of punishment after sinne proves it also, that there is some Religion.

2. The flying to refuge in troubles, and the praying also in straights, Jon. 3.6. is a proof that there is a God, and also that there is a Religion.

3. It hath been the practise of all people ever since the world was, to use some religious Rites. Abel sacrificed, See Gen. 4. ult. The most ancient Heathen Histories mention their Religion. Plutarch saith, the first care their Lawgivers had; was about their Gods and their Worship. So all Nations acknowledge that there is a God and therefore p. 2to be worshipped. Religion is the glory and excellency of Angels, in that they adore him that is better then themselves: it was the excellency of Adam in Paradise, being the effect of the Image of God upon the soul. The Jews were once the only Nation whom God honoured, by intrusting them with his Oracles, Rom. 9.4. compared with c. 3. v. 2. The imbracing, maintaining and practising of the true Religion, is the onelyonly way to make a Nation or Person strong and peaceable, 2 Chron. 11.16, 17. prosperous and plentifull in all outward blessings, 2 Chron. 11.5, 12. 2 Sam 6.12. For those that honour God he will honour, and those that despise him, shall be ligh…ly esteemed, 1 Sam. 1.30.

2. What Religion is.

Of the word.

Religio Hebraeis vocatur foreign Exod. 22.26. venit autem … verbo foreign quod est servire & colere. foreign Graeci vocant, ut Act. 26.35. Haec vex à verbo derevatur, quod servire significat & colere. Aug. Tom. 1. lib. de vera religione, religionem à religando deducit, quod cultu Dei animas nostras religemus Deo à quo defecerimus. Ac Tom. 5. de Civit Dei, l. 10. c. 4. à recligendo derivat, quòd bac Deum, quem amiseramus, negligentes, dennò religimus, sen recligimus. Zanch. Tom. 4. l. 1. de Religione. c. 13. Qui omnia, quae ad cultum Deorum pertinerent, diligenter pertractarent, & tanquam religerent, sunt dicti religiosi, ait M. …ullius. Atque hanc sententiam sequutus est Arnobius l. 4. adversus Gentes. Meliwsaam… ejust dis…epulus I…ctantius▪ rel…gionem, à religando appellatam existimavit. Herald. Animadvers. ad Arnob. l. 4. Religiose d…ci vi…entur, …uoniam, quae ad…cultum divinum pertinent diligenter pertractent & quasi relegant. Isid. l. 10 Etymol c. …7. A…ii p…ant Religios…m dic…um esse … relinquendo, eo quod propter sanctitatem aliquam sepositum sit, & à nostris … remotum id quod est religiose consecratum. Azor. Institut. moral. l. 9. c. 10.Exod 22:26Acts 26:35The Hebrew word comes from a verb which signifieth to serve or worship, see James 1. ult: for Religion, the Syriack interpreter hath a word which signifies service, worship. Austin and Lactantius derive the Latine word à religando: it is the great bond to tie us to God and to man. Others à reeligendo, or à relegendo, because by the often reading and choice of holy books Religion is learned.

Religion is either true or false.

The true Religion is that whereby we serve the true God and with true worship.

Romani.False religion is either that, whereby either we serve the false god, as the Romanes in times past, or whereby we serve the true God with false worship, as the present Romanes.Romanenses. Superstitio est, ubi aut falsi dii, aut falso & inani cultu colitur Deus: contra religio, ubi verus Deus veroque cultu colitur. Impictas verò est, ubi nulia prorsus est religio, & tales homines propriè impii vocantur, qualis fuit Diagoras, qui foreign dictus est. Zanch. Tom. 4. l. 1. De Religione, c. 13. Idem sunt rcipsa verus Dei cultus, & vera religio, sicut contra falsus & impius cultus idem est atque superstitio, falsaque religio, Zanch. Tom 4. l. 1. De Religione, c. 13. 1. Religio accipitur pro ratione seu modo colendi Deum, vel pro orma culius exterm & publiti qui Deo exhibetur, sive rectè, sive perperam. 2. Pro virtute qua Deum rectè agnoscimus, & sanctè a. purè oblimus juxta normam in verbo Dei praescriptam seu pro interna & sincera animi pietate à qua dicimur religiosi. Ra…a. esa.

Religion may be thus defined.

It is an officious action, debt, duty, worship or service, inward and outward, which God requireth and man is bound to perform according to his will, by vertue of that bond whereby he is tied to God.

True Religion is the true service of the true God. Morn. de verit. Christ. relig. cap. 24.

One saith, True Religion is the right performance of those duties which we owe to the one onelyonly true God.

The Antiquity of Religion.

Gen. 4.26. Vide Polyd. Verg de Rerum Invent. l. 1. c. 5. & l. 4 c 1. … su…t auni forme, mibus, vel plus aliqui…. Ex quo orpimus esse Christians, & t…rraram orbe cenferi. Arnob. advers. Gent. l. 1. Aun …r…t…ae 203. Pambenus Stoicae sectae Philosophus, primus in Indiam à Demetrio Alexandriae Episcopo ad docendum …issus, opere & exemplo Ecclesiam Christi instruxit, Matth. Westm. Flor. Hist. p. 61. Omnis autem religio ex duabut po…issi uum rebus aestimati debet; cultu scilicet, qui in ea usurpatur, ad quem Liturgia referri debet, & publica fidei declaratione qu…e confessione continetur. Amyrald. de Secess. ab Ecclesia Romana. p. 106.Gen 4:26It was in the beginning of the world. We reade of Sacrifices offered by Cain and Abel; and likewise the distinction of clean and unclean beasts.

The Christian Religion is now of some standing.

There are resemblances of all the gifts of man in the Beasts, but none of Religion, this is the chiefest perfection of man.

Azorius saith, Religion is a Morall and not a Theological vertue, for God is not the object of it, but the honour and worship of God, which Religion gives to the divine Majesty.

Rules to know the true Religion,

False Religions love obscurity, but the true Religion setteth forth her doctrine p. 3to view; The Mahumetans, Turks,Religio e…t quae Deo debitum cultum aff…rt. Aquin. 2^•• 2^dae. qu. 81. Artic. c. 5. Conclus. Religio vera fidem quidem requirit, sed perficitur duabus max me rebus, beneficentia & vitae puritate. Grot. in Jac 1.27. Religionem Christianam solam ex omnibus, quae hactenus in mundo publice receptae sunt, esse veram inde demonstratur, quod illa sola …erae, ac pro…nte & divinae R…ligionis not as habeat. Notae autem infalliviles Religionis ver… co…scientia hominum id ipsis dicta…te haesunt: Primò. quod in illa verus Deus Creator, & Guberna…o omnium rerum, solus agnoscatur, & colatu…, sicutin sola Religione Christiana sit. Nam Ethnica, quae post Christianam est vetustissima, creaturas, imo & malos Gemor pro Dijs colit; Tur…ica vero, & Judaica bodierna, etsi de vero Deo glorietur, praeterquam quod ipsarum origo in mundo est recens, veri Dei atque operum ejus notitiam ineptiss…ais fabulis & commentis conspureat. Secunda verae Religionis nota est: Quod in ea …ola vera ratio explicetur, per quam homo peccator cum Deo reconciliari possir, quam in Christiana sola etiam reperire est, quia in illa sola sacrificium peccatis expiandis idoneum, & irae Deiplacandae sufficiens invenitur. Tertia Religionis verae nota est: Quod in ea vera & perfecta officia erga Deum & proximum p…ae…cribantur; quod in nulla quoque quam Christiana religione fit. Walaei Desputat 1^a. De S. Script. necess & Author. Vide ejus Loc. commun. de S. Scriptura comparat. Relig. Christian cum Gentel. Turcic. Judaie.Jas 1:27 and Persians have their service in the Arabick tongue, which the people understand not. The Jews reade in their Synagogues, the Law and the Prophets in the Hebrew tongue, whereas the most part of their people have but little or no understanding thereof. The Papists have the Scriptures and their Liturgie in Latine.

2. False Religion is loose, but the true Religion requires strict and holy walking, James 1.26, 27. Eae Religio praeferenda quae favet puritati & sanctitati vitae. Lessius. Fornication was scarce a sinne among the Heathens; Mahomet was dissolute himself, and allowed his Disciples to be sensuall; The Jews practise Usurie; Abominable uncleannesse is permitted and practised at Rome.

3. The Scripture is the only rule to judge of true and false Religions, Deut 13.1, 2, 3, 4. 1 Thes. 5.21. 1 Joh. 4.1, 2.

The marks of the true Religion laid down by Walaeus are;Animadventendum est primum Decalogi praeceptum unum cole Deum ad Religionem pertinere, cujus est justum ac debitum Deo cultum deferre. 1. The true knowledge of the true God. 2. A true way of reconciling man with God. 3. True worship of God.

Zanchy layes down these Theses.

1. True Religion (which is the same with piety) consists in the true worship of God, both externall and internall, but especially in the internall.

2. True Religion knowes and worships onelyonly one God, Exod. 20.3. God will have no companion in his majesty and worship. The wisest Philosophers and best Poets among the Gentiles, thought the same; as both Justin Martyr and Clemens Alexandrinus, and other Fathers have abundantly demonstrated.Azor. Institut. Moral. l. 9 c. 10. Lactantius one of the most eloquent of the Latine Fathers hath written gravely both of the true and false Religion.

3. The true Religion worships God with no other worship then that which he hath prescribed, viz. with true piety of minde.

Externall Rites, Ceremonies, Sacrifices (which also are … worship) in the Scripture, are onelyonly exercises of inward piety, and therefore are so farre acceptable to God as they proceed from inward piety.

Christian Religion was planted by the power of God: As it appears,

1. By its speedy propagation, Rom. 1.8. Col. 1.6. 1 Joh. 5.4.

2. All these things were foretold long since by the Sybils and Prophets.

3. From the nature of the Doctrine of Christ, the efficacy of his Doctrine,The Divine authority of the Christian Doctrine confirmed. and the authority of the Teacher: What Doctrine did Christ and his Apostles use to perswade their hearers? Give to the poor, Give your cheeks to the smiter, Do good to your enemies, Deny your selves, Take up your Crosse, You must look for many afflictions and persecutions if you follow us. O suasionem dissuasionis omnis undique plenam, saith Facinus. Yet Christ perswaded suddenly many and great men; and the reason is given Mark. 1.22. Christ taught with authority, not as the Scribes and Pharisees.

4. From the sublimitie and symphonie **Habent scriptores illi nescio, quid pium & Augustum, atque id quod mirabile est, inter se quidem commune à caeteris omnibus penitu… alienum, quod significat omnibus illis Deum prae catrris sparassc. M. Fic. de Rel Christ. c. 8.and certaintie of the books of the old and new Testament. Other Authors doubt and waver. 1 Joh. 1.2, 3. and 5.9, 10, 11, 12, 13. 1 Joh. 4.13, 14, 15, 16.

5. The purity of this Doctrine and the amplitude of the Promises.

These reasons and more are alledged by Marsilius Ficinus in his 8^th and 35 Cha…ters of his excellent book De religione Christianae.

The glory of a Religion lies in three things,

1. The excellency of Rewards.

2. The purity of the Precepts.

p. 43. The sureness of the principles of trust.

Let us examine the Christian Religion by these things, and see if it can be matched elsewhere.

Neque terrena praemia, ut leges aliae, sed caelestia pollicetur. Ficin. de Relig. Christ. cap 8.1. The reward is the eternall injoyment of God in Christ, Psal. 6.11. 2 Cor. 4.16. Heb. 11.6.

2. The purity of precepts: Our holy Religion doth not only forbid sins, but lusts, Psal. 19.9. 1 Pet. 2.21. The Law of God reacheth not only to the act, but to the aim and intention in duties.

The glory of Religion hath been to have holy Martyrs and in…amous Persecutors. Justinus Philosophus & Martyr, de conversione sua, transituque ab Ethnicismo verba faciens, ingenue fatetur, se Platonicae sectae addictum, cum Christianos velut de plaustro omni conviciorum genere proscindi, & tamen impavidos omnium aetatum dignitatumque homines ad mortem accedere animadverteret, cogitare caepisse, fieri non posse, ut ejusmodi homines improbi voluptatibus dediti vitae hujus amantes jure habeantur, qui etiam cum dignitate vivendi conditione sibi oblata, mori malunt, quum Christum abnegare. Nullum enim tale praefidium è Platonis Philosophia morti opponi posse, vir prudens & ingeniosus facile colligebat. Jac. Gryn. Epist. l. 1. Epist. 41. Vide plura ibid.3. The sureness of the principles of trust, Psal. 19.7. Psal. 93.5. they are called The sure mercies of David. Heb. 12.28.

No other Religion but the Christian shews the way to salvation, nor gives assurance of salvation; nor no people but Christians have assurance.

Means to keep us constant in the Truth of Religion.

1. We should ground our selves well in the knowledge of it, 2 Tim. 3.14. Col. 1.23. For which end,

1. Acquaint thy self well with the main principles of Religion, this is the foundation, Heb. 6.1.

2. Receive nothing in Religion upon the credit of any man, Acts 17.11. 1 Thess. 5.21.

2. Love and practise that thou knowest, Psal. 86.11. & 119.3. Luke 8.15.

3. Take heed of declining from, or forsaking the least truth, Psal. 119.127, 128.

4. Be constant in a conscionable use of all Gods holy Ordinances, 1. The Ministry of the Word, Ephes. 4.14. Heb. 10.23, 25. 2. The Sacrament of the Lords Supper, it is the Sacrament of our nourishing and strengthening in the State of Grace, and Christ therein is received as bread, the use whereof is to strengthen mans heart, Psal. 104.15. 3. Prayer, Psal. 86.16. & 119.117.

Aut igitur cuncti nihil laeti habere debuerunt, si malorum causa nos sumus: (nationibus enim sumus in cunctis) aut cum mixta videatis cum incommodis laeta, definite nobis adscribere id quod offendit res vestras; cum nihil laetis officiamus & prosperis. Arnob. adversus Gentes, lib. 1. Oro vos, ante Tiberium, id est, ante Christi adventum, quantae clades orbem & urbem ceciderunt? Legimus Hierapolim, & Delon, & Rhodon, & Con insulas cum multis millibus hominum pessum abiisse. Tertul. Apologet.The Gentiles accused Christians of impiety, because leaving the ancient Religion (said they) they passed to a new superstition, and forsook the worship of the Gods; whence also they collected, that all the evils which infested men were sent by the angry Gods, …nd therefore they ascribed to them the calamities of the world: To whom Tertullian well answered, That many of those calamities upon Cities and Islands happened before Christs coming.

Whether men may be saved in any Religion?

The Socinians say a man of any perswasion may be saved, if he doth not walk contrary to his light.

The Scripture speaks but of one faith, Ephes. 4.5. and that also the Nations should be brought to God by this Gospel, Matth. 24.14. None can be saved without Christ, 1 Cor. 3.11. There is no other foundation of hope and comfort, no other name under heaven, Act. 4.12. I am the way, Joh. 14.6.

p. 5CHAP. II. Of the chief False Religions.

THere are many false Religions, but the principall are these four.

Paganism.Infideles omnes populi appellantur in libris veteris testamenti Goiim, & inde in …postolicis libris, & Evangelistarum monumentis foreign nempe; quia praeter populum Deo peculiarem Iudeae terminis inclusum, & postea praeter paucos fideles, gentes omnes aliae & nationes vero Deo ignorato Idolis serviebant. Cum Christiani autem imperatores terrarum orbi praefiderent, & Ecclesiae Christo ubique conderentur; contra Idolorum templa clauderentur & everterentur, simul cum appellationis causa appellatio quoque ipsa mutata est, & pro nationibus, Gentibus, Ethnicis, Pagani appellari caeperunt, qui prope non amplius terrarum orbem occupantes sed in augustum coarctati, & quasi pagis tantum quibusdam conclusi. Nec dubito quin hac vera appellationis ratio fucrit, non quod eruditi homines excogitarint, videntur ea omnia (quod eruditissimorum hominum pace dixerim) à rei veritate paulo longius abesse. Herald. Animadvers. ad Arnob. l 1. p. 3, & 4. Vide Voer. Disput. Theol. part. 2. de Gentilismo.

Mahometism.

Judaism.

Popery.

First, Paganism.

The Heathen are of Christians called Pagani, because the people who lived in Country Villages (which are properly called Pagani, a Pago, and that of foreign, as Pomp. Festus saith, Quia eadem aqua uterentur) remained for the most part Heathenish, after the Cities generally were converted to Christianity. B. Down. Defence of his Sermon, l. 2. ch. 7.

The Apostles first preached in great Cities, where Religion by Gods blessing upon their labours did first take place, which was a cause why the name of Pagans (which properly signifieth Country-people) came to be used in common speech for the same that Infidels and unbelievers were.

There is Infidelitas negativa, or purae negationis, as in Pagans and Turks, to whom God never yet vouchsafed the means of grace. 2. Pravae dispositionis, by which one refuseth to believe, Isa. 7.9. 2 Thess. 2.10.

The condition of the Pagans or Heathens is excellently described, Ephes. 2.12. At that time ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the world.

The Scripture still brands the Heathens, Jer. 10.25. Matth. 6.32. 1 Pet. 4.3. the Heathens and Publicans are joyned together.

They knew that there was a God, Rom. 1.18, 19. & 2.14. and the wisest of them worshipped the true God, Act. 17.23. but 1.Non est quaestio de gentilibus ad Ecclesiam Israeliticam congregratis, an illi salutis participes facti fuerint, sed de gentilibus extra Ecclesiam. 2. Non est quaestio de notitia naturali, qualis fuit in primo homine ante lapsum, sed de notitia naturali, qualis est in hominibus post lapsum, extra verbi revelationem, an per illam gentiles luce verbi & cognitione Christi destituti salutem consequi potuerunt. Gerh. Confess. Cathol. lib. 2. Special. …rtic. 2. c. 4. Vide plura ibid. Their knowledge was imperfect and confused. 2. Languishing and fainting, mixed with many doubts, Aristotle and Plato the wisest of them doubted about God, and the immortality of the soul. 3. They had no knowledge of Christ and the Trinity of persons. No man can come to the Father but by me, he is called the Way, Joh. 5.23. & 17.3. 1 John 2, 23. & 5.11, 12. Act. 4.12.

Secondly, For their life and conversation, they had no true piety in them.

1. Because they had not faith, which only purifieth the heart, Rom. 10.17.

2. They were not renewed or converted, every one must be regenerated, a new creature.

3. They had not a right end in what they did.

4. All their morality was defiled with idolatry, Rom. 1.23, 25. They became vain in their imaginations, v. 21.

The Stoicks were the strictest Sect of all the Philosophers, yet there was a great difference between their discipline and the discipline of Christians; they commanded to give to the needy, but forbad to be moved with pity, because pity is a passion which a wise man should be free from: but that is a strange wisdom which p. 6takes away all humanity, that is Philanthropy, b… which name the Grecians call pity.

Therefore their state before the Gospel cometh to them, must needs be wofull and damnable.

Lucretius Carus the Philosopher and Poet, inveighing sore against the superstitious Religion of the Gentiles, and recounting the wicked fact of King Agamemnon in sacrificing his only daughter Iphigenia, being a young damsell of excellent beauty, to the intent to please the wrathfull gods, hinderers of his navigation, after he had said all, closed it up in this one verse, spoken in Epiphonema.

Tantum Religio potuit suadere malorum.

They shall be judged by the Law of nature, they having never heard of Christ nor his word, shall not be punished for not beleeving such things.

The Heathens were Polytheists, worshippers of many Gods.

The Pantheon at Rome was built by Domitian the Emperour Anno gratiae 85. that is,Matth. Westm. Flor. Hist p. 55. Id. ibid. p. 109. a Temple for the honour of all the Gods; or rather devils, Eo quod in eodem quondam omnium non Deorum, sed daemonum cultus agebatur. The Scripture frequently cals such Idol-worship the worship of devils.

They generally worshipt the Sun, as Macrobius and others shew.

Persae & magi omnes, qui Perstae regionis incolunt fines, ignem praeferunt, & omnibus elomentis putant debere praeponi, Jul. Firmic. Matern. de Errore Profanarum Religionem. Solem Perfis cultum Herodotus, Justinus, Strabo, & alii prodiderunt. Herculem autem solem multis probare conatur, Macrob. Saturnal. lib. 1. cap. 20. Joan. A Wower, Ad Lib. Jul. Firm. matern.It is a question, An ex meliore usu legis naturae pendeat revelatio Evangelii, whether the revelation of the Gospel depend on the better use of the Law of Nature?

Walaeus in his answer to Corvinus, c. 5. alledgeth Rom. 3.11. & Psal. 14.3. and saith, that experience gives testimony to this assertion of the Scripture, for there was never any found amongst those Nations, to whom the Gospel was not preached, who drew the knowledge of Christ from the light of nature, or to whom God miraculously revealed Christ for his improving the Law of Nature. Cornelius lived at Caesarea, with the Jews. Job was of the posterity of Abraham, he instructed his posterity▪ Gen. 18.19. nay God often passed by those who most improved the light of nature, and revealed Christ by the Gospel to those who were more wicked and perverse then they, Deut. 32.28. Ezek. 3.16. & 5.6. Matth. 11.21. not to Socrates, Plato, Aristides, Cato, Jaudatissima inter Gentiles nomina, but to more wicked.

Sed patibulo affixus interrit. Quid istud ad causam? Neque cuim qualitas & deformnas mortis dicta ejus immutat aut facta, aut eo minor videbitur disciplinarum ejus auctorita…, quia vinculis corporis non naturali dissolutione digressus est, sed vi illata decessit. Pythago…as Samius suspicione dominationis injusta vivus concrematus in fano est; numquid …a quae docuit, vim propriam perdiderant, quiae non spiritum sponte, sed crudelitate appetitus effudit? Similiter Socrates ivitatis suae judicio damnatus, capitali affectus est paena: numqua irrita facta sunt, quae sunt ab eo de moribus, virtutibus & officiis disputata, quia injuria expulsus è vita est? Arnob. Advers. Gent. l. 1.But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness, 1 Cor. 1.23.

The Jews mock us, because we had such a Messiah which cried out, My God, my God, why hast thou forsaken me? If he was God (say they) why did he so cry out? did not all troubles come to him by his own will?

Wisdom is justified of her children.

We have those famous Apologies of Justin Martyr, who dedicated his first to the Roman Senate,Anno Aerae …hristi 303. Persecutionis flammae ol…um addiderunt Por phyrius, Hierocles, & alii; qui contra Religionem christianam scripserunt: Rursum ex medio inimicorum suorum Dem excitavit Arnobium Rhetorem, qui constantia Martyrum permotus, ad Religionem Christianam accessit, eamque contra Porphyrium & alios defendit, idem fecit postea Lactantitu Arnobit discipulus ex Philosopho Episcoper, Calvis. Chronol. Vide Ficin. de Relig. Christ. cap. 14. Tantò saltem Christiana. lex caetcris excellentior est, quantò & plures docti & doctis aliis semper doctiores, eloquentrores que & sanctiores fuerunt, qui hanc sequuti sunt, quàm qui alias susceperunt, M. Ficin. de Religione Christiana, c. 14. Johannes Franciscus Picus Mirandulanus de fide & ordine credendi, fidem Christianorum veram esse ostendit è Scripturis & omni antiquitate quam coptofissime Ludov. Croc. in Ficinum de Relig. Christ. c. 21. Itaque utilissima Iuin, & Dei providentia nobis reservata, quae Tertullianus, Arnobius, Clemens Alexandrinus, Theodoretus atque alii de diis Gentium & superstitionibus corum prodiderant. Not. Dounaei in Chrysost. Hom. 29. in Epist. prim. aed Corinth. and his second to Antoninus Pius Augustus; and that of Tertullian, who in the time of Severus the Emperour, seeing Christians persecuted only for the Name, as a sufficient crime, wrote his Learned, large and accurate Apology, dedicating it to the Emperour and his Sonne. He is styled by Pierius Valeriaenus, Acerrimus Christiani nominis propugnator.

The wiser Heathens did call the Christians Idiots, and reproached them as illiterate.

But the Atheist cannot name any age wherein the Heathen had an Oliver to oppugne our Christian profession, but we had a Rowland to defend it. If they had a Porphyrie or Celsus to oppose Philosophy against it, we had an Arnobius, an Origen to maintain and follow Christianity. If they had a Symmachus, we had an p. 7Ambrose and Prudentius: If they had a Julian, we had a Gregory Nazianzen.

Those Atlassia of Christian Religion equalled the most renowned. Heathens in all Learning (as well as they exceeded them in true Religion:) Such among others were Justin a Philosopher and Martyr, Tertullian, Irenaeus, Cyprian, Origen, (Learned to a miracle) Clement of Alexandria, Eusebius, Epiphanius, the three Learned Gregories, Nazianzene, Nyssene, Thaumaturgus, both the Basils, Athanasius, Cyrill, Minutius Faelix, Arnobius, Chrysostom, Jerom, Ambrose, Lactantius, Austin, Prosper, Hilary, Prudentius, and others, of most eminent Learning, piety and courage, who defended the Christian Religion against proud Heathens and pestilent Hereticks of those daies. D^r Gaudens Defence of the Ministry, pag. 407.

Of all the Countries subject to the Papall Empire,In Britannia quidem ipsis Apostolorum temporibus annunciatum suisse Evangelium authores habemus locupletissimos, Eusebium, Theodoretum, R. Episc. Uster. Praefat. ad Britan. Eccles. primord. Nulla alia est regio quam Britannia qua Christianismum conservarit constantius, professae sit sincerius, & que tot tantosque Principes in sanctorum Martyrum & Confessorum catalogum relatos ostendere possit. Lansii Orat. pro. Britannia. Gildas nostras statim ab ortu Evangelii, & ante cum Theodorus Graecus author palam testantur, inter alias gentes Britanniam fidem ab Apostolis aut corum discipulis accepisse. Harpsf. Hist. Anglic. Eccles. c. 1. Vide plura ibid. Luce meridiana clarius existit statim post Apostolorum tempora Ecclesias hic fuisso constitutas. Tertullianus & Origenes id ipsum testantur post annum Christi ducentessimum. Godw. praefat ad lib. de Praesul Ang.Eccl 1 England suffered the most hard and shamefull servitude, especially in the reign of Henry the 2^d, and John, and Henry the 3^d.

Some say, England was the first Kingdom in all the world, which received the Gospel with the countenance of Supream Authority, it was prima provinciarum quae amplexa est fidem Christi, so Sabellicus and others.

By whom the Christian Religion was first brought hither, is disputed, some say by James the brother of John, some Simon Zelotes, some Peter and Paul, others Joseph of Arimathea, some Gregory the Pope.

See Camdens Prefat. ad Britan. Godw. de praesulibus Angliae, Antiquitates Britannicae. Episc. Usser. de Britannie. Eccles. Primord. cap. 8. Bed. Hist. l. 1. cap. 23. B. Mort. Appeal, l. 1. c. 4. & 9. Rivii Reg. Anglic. in Hiber. def. p. 44, &c.

The first Christian King that ever was in the world was King Lucius a Britain, and the first Christian Emperour was born in England, even Constantine the Great.

Habemus optime vir Dei, (saith Zanchius in his 2^d Book of Epist. to Bullinger, upon the relation of the burning,Babylas Episcopus Antiochenus, octogenario superior, cum aliquot frugi filiis, & grandaeva sanctaque conjuge, catenis ferreis oneratus, Scipione inuxus ducitur ab impiis idololatris Paganis, petit carnificinae initium à filiis (quos paternae necis spectaculo tristi percelli nolebat) fieri: & cum id impetrassct, recitat Jesaiae verba: Ecce ego, & pueri quos dedit mihi Jehova in signa & portenta in Israel à Jehova. Illis occisis, cum ipse quoque cervicem scriendam praebere parat & primum citra superstitionem, postulat, ne mortuo catenae detraherentur ferreae, quae sibi à Iesu Christo olim resuscitando, ornamento futurae essent, illud significans, non se pudere catenarum quibus Christi causa vinctus esset, ac se aureis catenis illas longe anteferre: Deinde repetit Davidis verba, Revertere anima mea in requiem tuam quia Dominus, infigni permutatione usus, benefecit tibi. Liberasti animam meam à morte: oculos meos à lachrymis, pedes meos à lapsu Ambulabo in terra viventium. Sene sancto occiso, grandaeva conjuux, neglecta à Paganis, ipsa suis manibus, mariti & filiorum corpora terrae mandat. Gryn. Epist. l. 1. Epist. 6. of Archbishop Cranmer) pro quo gratias aga mus Deo, quod tot tantorumque virorum sanguine, cùm alibi, tum praesertim in illo Anglicano Regno, sacro sanctum Filii sui Evangelium quotidie obsignare dignatur, ad confirmandam fidem nostram, & ad instaurationem sanctorum. Fieri non potest, quin solum illud tanto Martyrum sanguine irrigatum, laetas Domino segetes ferat, ex quibus Ecclesia Christi coalescat. Fieri etiam non potest, quin tantus sanguis è terra clamet ad Dominum: O barbaram, impiam, & omnis humanitatis expertem meretricem. Perdat illam Deus, & quam citissimè sua in illam judicia patefaciat.

Thuanus reporteth of Ludovicus Marsacus a Knight of France, when he was led with other Martyrs that were bound with coards to execution, and he for his p. 8dignity was not bound, he cryed, Cur non & me quoque torque donas, & infignis hujus ordinis militem creas? Give me my chain to, let me be a Knight of the same Order.

CHAP. III. The second great false Religion is Mahometism.

Vide Laurentii Ludovici Leobergensis Orat. 10, & 11. De Mahom. increment. & Forbes …nstruct. Histor. Theol. l. 4. c. 1. de Muhammede, de origine doctrinae Muhammedicae & Alcorani l. 4. c 3. de Impictate doctrinae Muhammedanae; c. 4. usque ad cap. 14. Vide Matth. Westm. p. 111, 112.IN the Year of our Lord 666, the detestable Sect of Mahumet began to take strength and place.

Moamed or Machumed an Ishmaelite being a poor man till he married a widow wealthy and of high countenance: having the falling sickness, whereby the widow was sorry that she matched with him, perswaded her by himself and others, that his fits were but a trance, wherein he talked with the Angel Gabriel. The woman made women beleeve that her husband was a Prophet: afterwards men by help of certain Heretiques set the false Prophet forward. From Judaism Arius, Nestorius, and his own brain he frameth a Doctrine. He prevaileth so by force of his wilde company and guile deceiving the simple, that before his death he winneth Arabia, and the Countries about Euphrates. The sonnes of Ishmael ashamed of Agars name, borrow from Sara the term of Saracens. Brought. Concent.

He gave sundry Laws to his followers, patched of many Sects and Religions together: He taught them to pray ever to the South, and as we keep the Sunday, so they keep the Friday, which they call the day of Venus. He permitted them to have as many Wives as they were able to maintain; to have as many Concubines as they list;Mahomet was born in the Country of Arabia. His Father was a Persian, his mother an Ishmaelite, which Ishmaelites being a people of Arabia, were called then Agarens, which term Mahumet afterward turned to the name of Saracens. Vide Polyd. Verg. de Invent. Rerum, l. 7. c. 8. to abstain from the use of wine, except on certain solemn daies in the year; to have and worship only one God omnipotent, saying that Moses and the Prophets were great men, but Christ was greater, and greatest of all the Prophets, as being born of the Virgin Mary by the power of God, without mans seed, and at last was taken up to heaven, but was not slain, but another in his likeness for him. Fox's Act. and Monum. Vol. 1. p. 161. See 963, 964.

The Persians beleeve in Mahomet, yet the Turks and they differ in opinion about him, the one pursuing the other with most deadly hatred, insomuch that there is almost continuall Warre between them.

In Alcorano Libro Legis corum habetur, Iesum Christum Dominum nostrum de Maria Virgine fuisse conceptum & natum, quem sine peccato vixisse inter homines, Prophetam que & plus quam Prophetam esse profitentur. Caecos enim illuminasse, laeprosos mundasse, & mortuos prorsus suscitasse astruunt. Verum quoque asserunt cum ad caelum ascendisse. Lex illorum, quam Diabolo dictante, ministerio Sergii Monachi apostaca & haeretics, M…hometus Arabic è scriptam Saracenis dedit & docuit, à gladto caepit, per gladium tenetur, & in gladio termenatur. Iste Mahometus illiteratus fuit, sicut ipse in Alchorano suo testatur: qui quae praenominatus baereticus dictavit, ipse praedicavit. Et quia potens erat, & Arabum Princeps, per comminationes suas legem statuit observari. Luxuriosus autem fuit & bellicosus, & ideo de immunditia & vanitate legem dedit, quam carnaliter viventes in partem voluptatis observant: & sicut legem Christi veritas & munditia muniunt, ita errorem ipsorum timor mundanus & humanus, voluptas que carnalis extollunt. Matth. Paris Hist. Angl. Henr. 3^tii. Mahumetis Religio in armis nata, nihil spirat nisi arma, armis propagata. Grotius de Relig. Christ. l. 2. Tanta reverentia Alcoranum excipiunt, ut si quis Christianorum imprudens ipsi infideat, capitis supplicio afficiatur. Dilher. Elect. l. 1. c. 2. Vide plura ibid. & Clenard. Epist. l. 1. p. 28, 29, 32.The Alcoran is given out for the Word of God; it is written in Arabick verse, in form of a Dialogue between the Angell Gabriel and their Prophet, it is prohibited to be translated, which both preserves the Arabick tongue and conceals the Religion. M^r. Henry Blunt's Voyage into the Levant, p. 146.

The Alcoran is stuft with obsceanness, lies, miracles, visions, morall and naturall Philosophy; such trash as may wonderfully provoke the silliest Student to a height of laughter. It is in Volume twice so big as the Psalmes of David, divided into a hundred and fourteen Chapters. He denies Christ to be the Son of God, and saith, that the Virgin conceived by smelling to a Rose presented her by Gabriel, p. 9and that he was born out of her breasts. Also that he was not crucified, but Judas or some other wicked thief; Christ being separated from them by a cloud that covered him, and came from heaven, Herb. Trav. l. 2. p. 273, & 254.

Brerewood in his Enquiries,Amongst other qualities whereby Mahometism possesseth the minds of men, one, is its pleasing doctrine. The Angel tels their Prophet concerning Venery, and some such other delicacies of life, that God did not give men such appetites to have them frustrate, but enjoyed. M^r Henry Blunts Voyage into the Levant. p. 149. Quam longè latéque se diffuderit pestiferum illud virus haereseos Mohamedicae, historiae passim docent, & qui Regiones Orientis peragrárunt testari facilè possunt. Ubicunque verò Religio Mohamedis Arabis viget, ibi Arabum lingua in sacris sola in usu est. Hoc ipse legislator manifestis verbis sub paena capitis sancivit. Tantùm autem Mohamedis religio patet, teste Postello, ut vix tertiae parsterrarum orbis nobis Christianis reliqua sit. Imò abultimis extremi occidentis oris, hoc est, ab insulis Fortunatis ad Maluccarum usque insulas in extremo Orientis, Mohametismum regnare certum est. In Graecia olim eloquentiae & Religionis syncerioris parente, in Thracia, Molachia, Natolia, Armenia, Assyria, Mesopotamia, Chaldaea, Perfide, India, & insulis adjacentibus, Paelaestina, Arabia, Aegypto, Nubia, Marmarica, Numidia, Mauritania, denique in tota ferè Africa viget Mohametismus, ac ibi lingua quoque Arabica quasi pro vernacula est. Wilhelm. Bed wel. Praesat. Johan. Apost. & Evangelist. Epist. Cathol. Arab. Vide Laurent. Ludov Leobernensis Orat. 10, & 11. de Mahom. Increm. cap. 11. gives four reasons of the spreading of Mahumetanism, whereof two are,

1. Their peremptory restraint (even on the pain of death) of all disputations touching their Religion, and calling any point of it into question.

2. The sensuall liberty allowed by it, viz. to have many wives, and the like promise of sensuall pleasures to succeed after this life (to the Religious observers of it) in Paradise.

God was pleased to suffer a base Epileptick person, a villain and vitious, to set up a Religion which hath filled almost all Asia and Africa, and some parts of Europe. D^r Taylors Rule of a Holy Dying, ch. 1. sect. 4.

Vide Crines. Discurs. de Confus. Ling. c. 6.

The Janizaries (many of which were at first Christians) are the greatest strength of the Turkish Empire, being first instituted by Amurath the first,Janizari vel Jenizari praecipuum sunt Imperatoris Turcici robur: atque ex iis etiam eliguntur Imperatoris ejusce custodes: ac quia aula Soltani porta Osmonica nuncupatur eò àjanuae vocabulo Janizari putantur vocitari. Vossius de vitiis Sermonis, l. 2. c. 10. they are often dreadfull unto the great Turk himself; after whose death they have sometimes preferred to the Empire such of the Emperours sonnes as they best liked, without respect of prerogative of age, contrary to the will of the great Sultan himself. Some suppose they are not unlike in time to be the chief cause of the ruine of that large Empire.

The Christians themselves in Turkie are **Sed & regnum Turcicum Christianis adeò soecundum esse constans sama est, ut si hominum numero certandum sit, facilè uni Muselmanno, quo nomine gaudent Turcae, sen Alcoranitae, tres opponi posse Christianos; crudele autem barbarorum jugum ob certaminum, quae sovent, varietatem, & contraria, in qua scinduntur, studia, mutnasque, quibus laborant dissentiones excutere non posse. Joach. Vageti Period. Reg. Turc.numerous.

When any of the Janizaries have committed ought worthy of death, the custom is to send the same party in the night time over by Boat from Constantinople to Pera; where by the way he is thrown into the water with a great stone about his neck, and then there is a piece of Ordinance shot off, which is a token of some such execution. The Turk is forced to take this course, lest the rest of his Janizaries should mutiny when any of their fellows is put to death.

That complicate errour of the Socinians sprung from Mahometism.Turpissimam Socinistarum gentem è fimetis Muhammedanorum prosiltisse, hinc certum est, quòd non modò blasphemo ore conspirant cum Turcis in abneganda Jesu Christi divina natura verùm etiam quòd cum in finem Christianam fidem ita subvertant, ut Christianos cum Muhammedanis uniant ac consocient faedere exsecrabili. Vide Socini scripta, & confilii istius luculenta testimonia invenies. Ludov. Croc. in Ficin. de Relig. Christ. cap. 36.

The abstinence and sobriety of many Turks will condemn intemperate Christians, and their frequent prayers, the prophanness of divers Christians.Scilicet credendum est Christianum propter innumerabilia Christi in se beneficia collata, sobrium esse non posse cùm Turcae propter perditum hominem & profligatum Mahometum parcè, continenter, sobrièque vivant, adeò ut ne vinum quidem gustent. Olympiae Fulviae Moratae Epist. l. 1. cuidem concionatori Germano. Vide Busbeq. Epist.

p. 10Nihil adfirmat Mahometus de remissione peccatorum, evomit blasphemias in filium Dei, non docet quod sit peccatum, non monstrat causas humanarum calamitatum, nihil potest dicere de vera invocatione in fide. Melancht. Ad Alcoruani lectorem praemonit. Nominatim profitetur se hostem esse iis populis qui invocant filium Dei, & amplectuntur Prophetarum & Apostolorum scripta. Deinde conjugium prorsus abolet, nefarias libidines concedit. Id. ibid. Negat codex authenticus Machumetanorum, quem vocant Alcoranum, Iesum crucifixum & mortuum, & resuscitatum esse: sed tantum parricidis Iudais creptum asserit. & subvectum in caelum, unde venturus sit judex omnium. Negat esse filium Dei & verum Deum sed rursum tribuit ei opera, quae nemo potest facere, nisi Divina virtute. Bibliand. de Ratione communi omnium Linguarum.There is a Book in Latine in Folio, styled Machumetis Alcoran, published by Theodore Bibliander. There is the Premonition of Philip Melancthon to the Reader of the Alcoran, Biblianders Apology for the edition of the Alcoran, Annotations upon it, and severall other things out of Ludovicus Vives, and others against it.

Before the Turks come to prayer, they prepare themselves thereunto by outward washing of themselves in token of reverence, and suffer no women to come to their Churches, left the sight of them should withdraw their mindes from prayer.

CHAP. IV. The third false Religion is Iudaism.

Purch. Pilgrim. l. 2. c. 11.THey were after the Babylonian Captivity called Jews of the chief and royall Tribe, and their Country Judea.

Before Christs death the Gospel was revealed only to the Jews, a few Gentiles were brought in, as Rahab, Joh, the people of Nineveh; after his resurrection it was revealed to all Nations, Mark 16.16. The first Church that ever was gathered, was of the Jews, Matth. 15.24. Luke 24.47. Because 1. They were the first-born, and their Fathers were in Covenant with God, Gen. 17.7.2. Christ came of them after the flesh, Rom. 9.4, 5.

The Jews look for a Messiah to come in outward pomp, yet some of their Rabbines say, In Regno Messiae nihil mundanum.

They detested the Publicanes of old as most vile sinners, but now they are the only Publicans who serve under the Turk; no man will trust them now they are so perfidious. See Deut. 32.26.

They are of more vile account in the sight of Turks then Christians; insomuch that if a Jew would turn Turk, he must first turn Christian before they will admit him to be a Turk, Biddulphs Travels.

They deride Christ with that reproachfull and despitefull name Talui, which is as much as hanged or crucified.

After their prayers, they utter an execrable curse against all Christians and Baptized Jews.Judaei in suis Synagogis singulis diebus ter Christo maledicunt, Hieron. in Esai l. 22. c. 49. Tom. 5. & l. 14. c. 42. diebus & noctibus blasphemant Salvatorem, & sub nomine Nazaraeorum ter in die in Christianos congerunt maledicta.Isa 50:22

They are given much to Fables, Titus 1.14.

Nunquam tam bene intellexi quae de Judaicis fabulis vitandis monet Paulus, atque quum Talmud. gustavi. Wal. Epist. Walaeo Gomarus.

This is a sign that they are given up by God to a reprobate minde, as the Lord threatens, Deut. 28.28.

They have been cast off 1600 Years, the curse they wished on themselves is upon them till this day.

Sectae principaliores & quasi Scholae oppositae in quas Judaei olim scindebantur tres erant nominatissimae. Pharisaeorum prima. Secunda Sadducaeorum. Tertiam verò tuebantur qui Esseni dicebantur. Montacut. Apparat. Vide plurae ibid. Principes trium sectarum refidebant Hierosolymis, ut hodie Principes ordinum monachalium quos Generales ordinum vocaut, Romae manere tenentur. Scalig. Elench. Trithaeres. Scrar. c. 19.Polyd. Vergill. de Invent. Rerum, l. 8. c. 4. saith, the people of the Jews, though it imbraced the same Law, was divided into divers Sects, Nazarenes, Pharisees, Essenes, Saducees, Samaritans, Herodians.

There are three principall Sects among the Jews, Pharisees, Sadducees, and Essenes.

p. 111. Pharisees.

They were the strictest Sect among the Jews, Act. 26. those that pretended most of all to walk according to the rules of the Jewish Religion. Paul the Apostle was a Pharisee.

See of them Spanhem. Dub. Evan. parte tertia, Dub. 28. & Cameron on Matth. 20. v. 3.

2. The Sadducees.

Antigonus Master to Sadoc the Father of the Sadducees, exhorted his Schollars to embrace the Law, not looking for a reward, that is, for love of it self.De eo quod dicuntur negasse spiritus, non disputo. Sane ut multi putant, sic sequeretur eos negasse legem Mosaicam, quae variis in locis Angelorum mentionem facit. Praeterea certum est eos non negasse librorum Propheticorum autoritatem, ut ex Talmude liquet. Menasseh Ben Israel de Resurrectione, cap. 6. Vide Camer. praelect. Tom. 3. in Matth. 20. v. 3. p. 45.Matt 20:3 Sadoc and the Sadducees after him taught that there was no reward after this life, and therefore no resurrection. D^r Lightfoots 3^d part of his Harmony, Sect. 6.

It is noted of them, that of all other Sects, they were the most cruell in their judiciall censures, as Euseb. Eccles. Hist. l. 2. c. 14. out of Josephus. They denied the resurrection and last judgement; so as they were Atheists. This made them dare to practice all cruelty and injustice: For Maxima peccandi illecebra impunitatis spes.

See of them Spanhem. Dub. Evang. parte tertia Dub. 29.

3. The Essenes.

From whom some fetch the originall of Christian Monks.

There were also Scribes, Learned men, which professed the reading and interpretation of the Law, either of the Sect of the Pharisees or Sadducees.

The Jews had so high an opinion of the Scribes and Pharisees, that they thought if but two went to heaven, one must be a Scribe and the other a Pharisee.

For Justification, They found no need of the righteousness of Christ,How often doth Christ thunder against the Scribes and Pharisees, Matth. 15.6, 9, 12. Matth. 23. severall verses.Matt 15:6Matt 15:9Matt 15:12Matt 23 therefore Christ saith he came not to call such righteous persons (in their own conceit) but sinners. See Rom. 10.3.

For Sanctification: All their righteousness came from self, that which may be found in a naturall man; they knew not what Regeneration or a new nature meant, John 3.4.10. 2. Not the Law, but their interpretation of it was their rule, Matth. 5.27. 3. They pleaded their obedience before God, All these have I kept from my youth.

The Rabbins have much from old Writers agreeable to the Apostles Doctrine, but stained with dogged blasphemies, notwithstanding their readiness in the Text and Records in pieces of ancient Truth must be regarded. As touching their sayings, fighting for us against themselves, I think them profitable when they are cited with skill, what they do mean or ought to mean, otherwise they will trouble much men little acquainted with them. H. Broughton of Melchis.

Two things are most firmly to be held against the Jews.

1. That the promised Messiah is come.

2. That Jesus of Nazareth is the true Messiah.

The first is most certain from these Arguments.

1. Because the Messiah ought to come when the Scepter was taken from Judah, Gen. 49. **If the words of our Father Jacob be true, and there is no Scepter nor Lawgiver now in the house of Judah, then must it needs be this man Jesus, whom we confess and believe, is that Shilo which was to come. The Confession of Faith made by Nathanael the Jew, Baptized by Mr. Fox.10.

2. Because he was to come before the destroying of the second Temple, Hag. 2.8, 10. Mal. 3.1.

3. Because the place of the Nativity of the Messiah hath been destroyed for 1500 years and more: That is, Bethlehem, Mic. 5.2.

4. Because the Oracles and Heathenish Idolatries, and also the Leviticall Ceremonies have ceased, Zach. 13.2, 4. Dan. 9.26, 27.

The second also is most certain, That Jesus of Nazareth is the true Messiah, because all the Prophesies of the Old Testament concerning the Messiah, agree to him.

p. 121. He was born when the Scepter departed from Judah, according to the Prophesie of Jacob, Gen. 49. **Locus hic est insignis, & vehementer urit Judaeos. Quare vix alius est, quem tot & tàm variis támque inter se discrepantibus glossis contaminaverint. Helv. System. Controv. Theol. quae Christian. cum Judaeis intercedunt.10.

2. He came while the second Temple stood, Hag. 2.8. Mal. 3.1.

3. He was born in Bethlehem, Mic. 5.2. Matth. 2. Luk. 2.

4. When he came the Oracles ceased, according to that Zach. 13.24. as it is manifest from Plutarch, about the ceasing of Oracles, Juvenals 6^th Satyre and Ecclesiasticall History.

5. He abrogated the Leviticall Ceremonies and Sacrifices, Dan. 9.26, 27. Jer. 3.16.

Aben-Ezra upon Isa. 52.13. confesseth that the Jewish Rabbins affirm, that those things are spoken of the Messiah. So also doth Abrabaneel upon the place: and the Chaldee Paraphrast there for foreign My servant, hath foreign My servant Messiah.

The Conversion of the Jews is called by Paul a mystery, it is uncertain when it shall be.

Marsilius Ficinus in his book de Relig. Christian. c. 37. gives these reasons why the Jews do not yet imbrace the Christian faith, Propheticorum Christianorumque mysteriorum divina profunditos; & quia divina, ideo humana intelligentia non penetrabilis Rursus ingenium mercenariorum miserabilium que Judaeorum incultum prorsus & pertinax. Avaritia tum ejus, quod suum est servandi, tum faciendi saenoris inexplebilis. Naturalis suorum amor inuatum odium Christianorum.There are divers hinderances of their Conversion.

1. The great differences among Christians.

2. Their slighting and undervaluing of Gospel Ministry and Ordinances, the multitude of Heresies and Blasphemies.

3. Their loose lives, swearing, cursing, Sabbath-breaking.

4. The great Idolatry of the Church of Rome, artolatria & iconolatria: The Jews hate Image-worship.

5. The severe carriage of Christians in civil commerce with them.

Helps to their Conversion.

1. Unity.

2. Holiness of life and conversation.

3. The love of the Gospel, and propagation of it to dark places.

4. Knowledge and skill in the Old Testament, and Rabbins.

5. Earnest prayer. When we were out of Covenant they prayed for us, Cant. 8.8.Nihil (mihi credite) ad Judaeorum impudentiam confutandam reperitur adeo validam, nihilque ad corum convincendam nequitiam tam efficax invenitur, ut est Hebraicae linguae & traeditionum suarum cognitio. Wakesieldi. Orat. de laude & utilitate trium Linguarum, Arab. Chald. & Hebr.

By those arguments, Joh. 5.30. Act. 17.2. & 18.28. Rom. 16.26. many Jews have been overcome. Johannes Isaac a Jew was converted by reading Isa. 53. And conferring with five Rabbins at Frankefort, out of that Chapter he brought them to such straits, that they could not answer. Isaac contra Lindanum l. 2. defens. Heb. verit.

Lyra, Immanuell Tremellius, Paulus Ricius, Lud. Carretus, were converted Jews.

M^r Fox preached a Sermon at the Baptisme of a Jew.

Of the Jews Convertion Vide Mercer. in Amos 9.9. & 14. & ad Obad. v. 20. Capel. Spicileg. ad Matth. 17.3. & ad Joan. 3.14. & Drus. ad difficiliora. loc. Gen. c. 81.Amos 9:9Amos 9:14Matt 17:3John 3:14God will exalt the Jews as the Mother-Church, so that all the Churches in all the world shall depend on them, as some conceive, Isa. 60.17. Ezek. 16. Rev. 21.24.

p. 13CHAP. V. The fourth principall false Religion is Popery.

POpery is but Ethnicismus redivivus, as divers have shewed; or Heathenism and Judaism together. Irrepsit in ceremonias Iudaismus, in vitam Paganismus. Nota nimis ac testata loquor, & veriora quam vellem. Dominatur in Monasteriis Pharisaismus, in Canonicorum collegiis Epicurismus. Rivius de Religione, l. 2.

Papastry is a Pile or Timpany rather of Doctrines and Ceremonies cemented and built with admirable skill. All the subtilties and counsels and cunning slights of humane wit have been imployed in the framing of it. Therefore the Apostle styles it The mystery of iniquity. Moulins Antibarb. ch. 8.

Though they maintain the same Scriptures with us, the same Commandements,Julius Scaliger interrogatus Quid esset Roma, respondit, Acetum pessimum vini optimi. the Lords Prayer, and the three Creeds, of the Apostles, of Nice, and of Athanasius, yet they have many superstructions, and groundless additions of their own both in Doctrine and Worship. See Beza's Traicte Des Marques De Leglise Cathol. p. 86. jusques au fin.

The Church of Rome when Luther arose, was not the Catholick Church, but only a part of it, and the most corrupted and incorrigible.Drus. ad difficil. loc. Num. c. 22. Quam faedis corruptelis propemodum extincta fuerit vera religio sub Papatu, vix ullis verbis exprimi potest, nec sine summo horrore cogitari. Imo quum nihil aliud sit totus Papatus quam sacrilega & innumeris ludibriis referta Nominis Dei profanatio, si in repurgandis istis sordibus frigemus ubi suppetit facultas, minime coram Deo ejusque Angelis excusabilis erit nostra cessatio. Calv. Epist. D. Joanni Comiti Tarnovio. Missam in Christi contumeliam ab ipso Satana fabricatam affirmo ad sanctae caenae eversionem certissimam. Plane enim ex diametro illi repugnat, ubi sacrificii nomine censetur, atque in actionem temere inventam vis & efficacia passionis Domini transcribitur extat; illic praeterea apertissima idololatria, non tantum ubi panis adoratur, sed quia & oratur pro defunctis, & merita atque intercessiones sanctorum implorantur, & pleraque ejusmodi illic fiunt, quae Dominus nominatim condemnat. Quare non magis licet fidelibus communicare illi superstitioni, quam olim licebat sacrificari in Bethel. Illud enim omnino repugnat Confessioni Fidei, quam à nobis Dominus requirit. Calv. Epist. N.S.Num 22 Chillingworth cap. 3. Sect. 56.

Si authoritas quaeritur orbis major est urbe— Quid mihi profers unius viri consuetudinem? Hieron. ad Evagrium.

We protest and proclaim that we have very little hope of their salvation, who either out of negligence of seeking the truth, or unwillingness to finde it, live and die in the impieties of that Church. Chillingworth ch. 3. Sect. 63.

S^r Edwin Sands in his Europae speculum, or Relation of Religion of the Western parts of the World, discovers fully the superstitions and gross corruptions of the Church of Rome.

He shews how their State is strangely compacted of infinite contrarieties.

What pomp, what riot to that of their Cardinals? What severity of life comparable to their Hermites and Capuchins? Who wealthier then their Prelates? Who poorer by vow and profession then their Mendicants? On the one side of the street a Cloyster of Virgins: On the other a Sty of Courtezans, with publick toleration: This day all in masks with all looseness and foolery; to morrow all in Processions, whipping themselves till the blood follow. On one door an Excommunication, throwing to hell all transgressours; on another, a Jubilee or full discharge from all transgressions. He saith this is a Proverb recorded in their own books, That the worst Christians of Italy are the Romanes, of the Romanes the Priests are wickedest, the lewdest Priests are preferred to be Cardinals, and the baddest man among the Cardinals is chosen to be Pope.

There is a twofold separation.

One condemned, Jude v. 19. when men separate from a Church where salvation is to be had: Christ did not separate from the communion of the Jewish Church, John 4.21, 22. but from the corruptions of it. He frees the Law from the false glosses of the Pharisees, the 5^th, 6^th and 7^th Chapters of Matthew, he would p. 14not joyn with them in their superstitious purifications. They kept the Passeover a day after its time, he kept it a day before they kept it, Matth. 26.27.

2. Another commended and **Palam est nostram à nobis Ecclesiam reformatam esse ex mero ipsius verbo quod unum est pro regula, ad quam & instituenda illa sit, & tuenda legitime. Plusquam idoneae sunt rationes quae ad mutationem illam nos ad gerunt cujus praejudicio falso urgemur. Primum nempe caput Christianismi est, ut Deus colatur. Animadvertimus vero formam illam adorationis quae in usu erat, falsam & perversam esse, quia non erat in spiritu & veritate, sed in ext…ruis ceremoniis & ritibus etiam superstitiosis. Quamvis etiam non jam unus Deus adoraretur, sed loco ipsius ligua & lapides, picturae, mor…norum reliquiae & caetera…d genus. Cum Dei adoratione cohaeret ipsius recte invocandi regula. Et qualis est Dei invocatio in toto Papatu, nisi cum dubitatione & diffidentia conjuncta, quatenus non tenetur Christi munus, quod in eo pofitum est, ut interocoat pro nobis, ut ejus nomine à Deo exandiamur. Porro quid sunt aliud publicae illae preces, quam strepitus ignoti & v…lui exo… uluiatus? Postremo quot blasphemiae illic censendae sunt, ubi virtus mediatoris transfertur ad sanctos & sanctas, ut eorum nomine & meruis gratia impetretur. …ertio loco & invocatio proximo est ipse Dei cultus. Docebamur autem cum colere ex vanis hominum traditionibus; Ill… suam unam vocuntatem pro omni regula haec in parte praescripsit. Calvin. Responsio ad quendam Curatum.approved, Rev. 16.3. & 18.4. Salvation was no longer to be had in Rome, their worship was grosly corrupt, in such cases not only a mentall but externall separation was requisite. See Camer. Popish Prejud. Examined and Confuted, c. 33.

Erat in Cardinatum caetu, …icolaus Archaepiscopus Capuanus omnis omendationis impatiens, ac inter alia de cebat, sere alioquin, ut Lutherani j…cteut quafi ab ipsis propemodum adacti illud secerunt. Sleic. Commeut. l. 12. Petrus de Aliaco wrote an excellent Tract De Reformatione Ecclesia, and offered it to the Councell of …onstance. The first consideration is, how to reform the body of the Church, for that, let often Generall Councels be celebrated and other directions he gives. 2. To reform the Head, that is, the State of the Pope, and the Court of Rome and shews means for that. 3. To reform the principall parts of the Church, viz. the Prelates, and gives directi…ns for that. 4. To reform about R…ligion and religious persons, and he prescribes rules for that. 5. To reform the other Ecclesiasticall persons. 6. To reform the Christian Lay-people. Vide Wolfii Lect. Memorab. Centen. 15.Gerhard. in his Confess. Cathol. l. 1. General. part. 1. c. 4. shews, that many before Luthers time confessed that the Doctrine of the Church of Rome was corrupt and needed Reformation, and some that were his contemporaries, and also after him, did the like.

One saith the Papists Liturgies are full of Idolatry and blasphemies, their Legends full of lies, their Ceremonies of superstition.

Cardinall Mattheo Langi, Archbishop of Salzburg, told every one, that the reformation of the Mass was honest, the liberty of meats convenient, and the demand just to be disburthened of so many Commandments of men, but that a poor Monk should reform all, was not to be endured. And Cornelius Scoperus the Emperours Secretary, said, that if the Protestant Preachers had money, they would easily buy of the Italians what Religion pleased them best, but without gold it was impossible to make theirs shine in the world. Hist. of the Counc. of Trent, l. 1. pag. 55.

The Pope in the beginning of the Councell of Trent, being desired to make a Reformation to please the Lutherans, No saith he, it is in vain, a whole Reformation will undo the Church, and a halt Reformation will not gratifie the Lutherans, therefore it is better to imbitter both the parties.

In the vacancies of the Sea of Rome the Cardinals use to compose certain capitulations to reform the Papall Government, which all swear to perform, if they shall be assumed to the Popedom, though it appear by all precedent examples, that every one sweareth with a minde not to keep them in case he shall be Pope. For so soon as he is elected, he saith he could not bind himself, and that he is at liberty by gaining the Papacy. History of the Councel of Trent, l. 1. p. 71.

The Cardinals chosen by Pope Paul **Confilium De lectorant Caranalium & Atiorum P…lat…iū de omen…anda Ecclesia, D N. Papae Paulo urtio ipso ju…eme conscriptum & exhibitum Au. 1538. Libellus verè aureus. Ante annos 70 in Concilio Tradentino primum editus: deinde Romani Antichristi tyranni co…ussa injustè suppressus. Nunc autem ab interitu indicatus & denuo recusus ex Bibliotheca W. Crashaw in Theol Baccal. & verbi Divini apud temp praelic. Audiant Papistae (inquit ille in Epist. Dedicat. Tubiae Matthaeo) quid de hoc novem vira… councilio non Ca…vu…u…, non Lutherus, non Verg…tius, non Bucerus (nostri) non Sl…idanus in suis Commentariis, sed … Papista, …orbonista, & Episcopus, & inter doctissimos & integerrimos, melioris netae (utietiam Papa Paulus quartus Cardinaiaetum obtalit) Sicille. Tot a…mis omnium votis expectatum concilium Paulus tertius indixit, delectis primum noven… vir… …octissimis & gravistimis, qui ab eo justi Ecclesiae scandala corrigere, qui primum non celaverant ejus santitatem hodiernorum malorum inde principium fui…e, quod p…aedecessorum suorum nonnulli prurientes auribus &c Lectori. Si istius novem-viralis Concilii Vberius & luculentius testimonium quis requirat is sciat quod libellus iste ad verbum extat in Tom. 3. Concil edit. per crab. editionis colon. 1551. ut in omnibus aliis editionibus pontificiorum furto & fraude de sideratur. Gasper Card. Contarenus. Joh. Petrus Card. Theatinus. Postea P. Paulus quartus. Jacobus Cardinalis Sadoletus Reginaldus Card. Anglicus cognomento Polus. Fredericus Arch. Salervitanus. Hieronymus Brandusinus. Joh. Matthaeus Episcopus Veronensis Georgius Abbas sancti Georgii Ven. & frater Thomas Magister sacri Palantii. Vide Gerh. Confess. Cath. l. 1. General. part. 1. c. 4.the third, to consider of the State of the Church, made report that there were many corruptions in it, (31 abuses) especially p. 15in the manners of Bishops and Clergymen. That the Bishops were idle; did not instruct the people, nor feed the Flock, nor look to the Lords Vineyard: that they lived in Princes Courts, and kept not home. That the Cardinals had sometimes three, sometimes four Bishops in Commendam, not without great prejudice to the Church, for that those Offices are not compatible, or to be held together. That the Covents ought to be clean banished out of the Church. B. Jewels Epistle concerning the Councell of Trent.

In the midst of Popery God had his people,Semper fuerunt in Germania qui foreign Papatus & agnoverunt & taxarunt. Multi primatum Pontificis, clerifastum, avaritiam ac libidines detestati sunt: multi idolum missae oppugnarunt. Multi & rectè & piè de gratuita hominis peccatoris coram Deo justificatione, de invocatione, de sacramentis, & aliis religionis capitibus docuerunt: multi reformationem unicè in votis habuerunt. Melchior. Adam. in Vita Gobelini. which holding the foundation rejected their errours, and out of Babylonish darkness he brought many to the sight of the truth, as Waldo, Wickliff, Luther, Zuinglius.

God stirred up in severall ages some publick and constant Confessors of the Faith, which publickly set themselves against Popery, some of which resisting it even unto blood, had the Crown of Martyrdom. Those Confessors may be distributed into three Classes or ranks. The first comprehends the whole Churches, the Waldenses and the Greek Church. The other comprehends the Emperours and Kings which opposed themselves to the Papall Tyranny. The third the Doctors and Martyrs, which taxed the errours and abuses brought into the Church.

Bellarmine, Bozius, Cocceius, Costerus and others, have written many things of the Marks or Signes of a Church: Costerus reckons three, Cocceius five, Bellarmine fifteen, Bozius a hundred: Some assign more, some fewer Marks, but all greatly glory of the holiness of the Roman Church, as a speciall and infallible note: If the question be of the Roman Church, they answer, It is One, Holy, Catholicall, Apostolicall: If of the Papall Sea, The Holy, Apostolicall Sea: If of the Pope of Rome, The most Holy Father: If they speak to him, Your Holiness: Oh quam sancta omnia?

But whether we understand of holiness of Doctrine, or holiness of Life, how little holiness is to be found amongst them?

What holiness of Doctrine is there in that Tenet, to hold that Priests may not marry. See Heb. 13.4.

What holiness of life there is amongst them, their Stews, and their dissolute courses shew.

The nine choice persons elected by Paul the third, to reform their Church, complain of the Stews **In hac etiam urbe meretrices ut matronae incedunt per urbem, seu mula vehuntur, quas assectantur de media die nobiles familiares Cardinales clerici que nulla in urbe vidimus hanc corruptionem praeterquam in hac omnium exemplari, habitant etiam insignes aedes: corrigendus hic etiam turpis abusus.,

Roma vale, vidi, satis est vidisse, revertar,

Cum leno, aut meretrix, Scurra, Cinaedus ero.

Vivere qui sancte cupitis, discedite Româ,

Omnia cùm liceant, non licet esse pium.

Mantuan.

How dissolute and prodigiously wicked many of the Popes have been,They teach, that Priests offend less, if they, whore, then if they marry. the Popish Writers themselves mention.

How unclean and Sodomiticall many of their Cardinals were, we have evident Testimony. See the Scarlet Gown, or the History of all the present Cardinals at Rome.

How desperate the life and death of many Jesuites hath been,John Casa Archbishop of Beneventum, the Popes Legate at Venice, wrote in the commendation of a most abominable filthiness, and set forth with wicked eloquence that sinne which ought not to be named scarce among Christians. Tantae sunt puritatis & castitatis, ut in templo etiam publico Jesuita non aufit, fibi suaeve carni confidere, ut solus mulieris excipiat confessionem Hasenmulleri Historia Jesuitici ordinis, cap. 6. Vide plura ibid. who have against their own consciences opposed the truth: Elias Hasenmullerus in his Historia ordinis Jesuitici reports, who relates many examples to that purpose seen and heard by himself. See Chap. 4, & 5. of their publick and private life. Chap. 11. of their death. Of their filthy Monks and Votaries, Bale hath written two parts.

p. 16For their worshipping of Reliques, what a fond thing is that? When many of their Saints are but supposed,Audivi ego factum, quod mulier quaedam Diabolo incitante, Deoque volente ut illud eret ejusmodi superstinonis quendam satuum cultorem, pubem suam totondit, & ille porrexit, sua…cus, quod essent capilli. S. Catharinae; trans mare advecti, credidit ille cuculus, & pro reliquis osculandes prabuit & venerandus & e…ce quia fit? capit etiam miracula operari pubes illa turpitudinis. Lutherus in novum praeceptum. Hodiernae reliquiae maxima ex parte aut in certae sidei sunt, aut palam s…pposititiae & falsae. Casaub. Exercit. 16. ad anual. Eccles. Baron. Multos etiam Pontifici… Sanctos venerantur, qui nunquam vel vixcrunt, vel in rerum natura juerunt, ut Georgium, Christophorum, Katharinam. Usitatum fuit in ipso etiam Papatu dictum. Multorum reliqutas Cali in terris, quorum animae ardeant in inferno. Chemnit. exam. Concil. Trident. and their Reliques also. To worship the supposed Relique of a supposed Saint.

Calvin an eye-witness, testifieth, that when Genevah received the Doctrine of the Gospel, the Reliques were visited by the authority of the Magistrate, and it was found that what they had adored till then, as if it had been the brain of Peter, was a Pumice stone; and what they had beleeved to be S^t Anthony's arm, was the sinew of a Hart or Stag.

The parts and parcels of wood kept in Europe, which they say are parts of the Cross whereon Christ died, are so many, that if they were all gathered together, they would load a ship, and yet it was no greater then a man may bear **Aridum illud lignum crucis adeò fertile factum est, ut ad miraculum usque creverit, adeò ut s…piem, aut etiam plures onerariae magnae naves vix omnia illius crucis fragmenta capere queant Polani. Orat. de crucis Christi scientia.. The milk of the Virgin Mary is so plentifull in many places, that seven of the best Kine in Holland are not able to give so much milk in ten years, saith One.

They shew Judas his Lanthorn at S^t Denis in France. At Rome there is kept in S^t Johns Church in Lateran, the circumcised foreskin of Christ, and the Altar at which John did say Divine Service in the Wilderness.

See D^r Willet on Exod. 16. Confer. 5. and D^r Halls no Peace with Rome, p. 661.

For the holy Scripture, though Bellarmine **Lib. 4. de Verbo Dei c. 3. Robertus Stephanus in Respons. ad Censur. Theol. Parisan Praefat. Sorbonico cuidam Doctori hoc aascribit apophihegma. Mitor quò i…ti juvenes allegant nobis Novum Testamentum! Per diem! ego hab…bam piu. quam quinquaginta annos, quod nesciebam, quid esset novum Testamentum. Jesuita Pictro aliquando dicebat. Bibli…ium …ectio citius haereticum Lutheranum, quam Catholicum Romanum facit. Gerh. ibid.brags, Romanenses pluris facere Scripturam, quam Lutheranos, yet Gerhard in the first Generall book of his Catholick Confession, part. 2. c. 4. shews, that the Papists weaken the Divine Majesty and authority of the Scriptures twelve waies, besides the severall reproaches cast upon it by divers of them, which he there also mentions.

Petrus Fragius Doctor of Divinity made an Oration to the Fathers of the Councell of Trent to assert the authority of the Pope of Rome: He told them God had prayed for Peter, who being after converted, confirmed his brethren in the faith. Si igitur (said he) Dominus pro Petro precatus est, cur jam pro Julio non precabitur. What is Christ more weak or cruell now then he was? and is Julius inferiour in dignity and office to Peter himself? Minime verò vel ipsis crepantibus Antichristus. But thou wilt say, that none was strengthened in the faith by Julius? But dost not thou see a remedy prepared, viz. an Oecumenicall Councell. Hic nobis adest Cardinalis Crescens, qui ut Ecclesiae dignitas crescat & recuperetur, efficiet. Gentilet. Exam. Concil. Trid. l. 3. Sess. 12.

For the Lords Supper and the Mass, Peter du Moulin in his Anatomy de la Messe, l. 1. chap. 2. reckons up thirty four contrarieties between them.Gomarus Disputat. 38. mentions 32. repugnancies of the Lords Sup…er and the Mass Vide Gomari Anti…osterum l. 1. c. 15. & Disputat. 21. & 24. a…d of the difference between the Apostle Peter and the Pope. Disput. 22. Apoc. 17.6. The Papacy came not to the full height untill the times of Hildebrand, which was above a thousand years after Christ, when the Pope had gotten temporall supremacy, and so both the …ords. B. Down. Def. of his Sermon, l. 3. c. 6.Rev 17:6 How the Papists transgress against both Law and Gospel, breaking every Commandement, and violating every article of the Creed, and both the Sacraments.

The Papists have used both violent and fraudulent means to propagate their Religion.

1. Violent, as the Spanish Inquisition, the Irish Immanity, the Gunpowder plot in England shew. They teach that hereticks are to be extirpated with fire and sword.

Thuanus Hist. tom. 5. parte secunda p. 135. fully relates the Gunpowder Treason, and begins thus, Nunc horrendam & ab omnibus aeque damnatam conjurationem contra magnae Britanniae Regem vitam continua narratione exequemur.

p. 17They use fraudulent means, they make use of spurious writings, defend equivocation, they shelter themselves with false Miracles, Legends, Relicks.They have many fabulous books.

That Massacre of Paris was very cruel, but ushered in with pretences of great love and friendship,The conformities of S^t Francis, the Legends of Saints, the Popes Decretals.

There are three maxims (saith Peter du Moulin) which are the pillars of Popery.

The first of which is, That the Church of Rome cannot erre.

The second, That the Pope and the Church of Rome are not subject to the holy Scripture, but have more Authority then it.Anatomie De La messe Par Pierre Du Moulin. l. 1. c. 9.

The third, That the Pope and Church of Rome have power to change the Commandments of God, and to make new Articles of Faith.

D^r Preston (as I remember) reduceth all to these two heads:

1. That the true Church cannot erre.

2. That the Church of Rome is that true Church.

Peter du Moulin in his Anatomie De La messe l. 4. Chap. 5. shews when England received the Orders of Rome, Chap. 7. when Popery was brought into France, and Chap. 8. when it was brought into Spain.

What opinion was there heretofore of Monkery?

What esteem have the Papists of it still?Ita enim tune hominibus persuasum erat: Monachatum aequipollere Baptismo: esse statum perfectionis: statuta & regulas Monasticas verbo Dei multis parasangis ante ire: habitum Monasticum sanctitate praestare aliis vestibus: Et qui in cucullo sepeliatur, cum remissionem tertiae partis peccatorum suorum consequi: ac hujusmodi sexcenta alia. Melch. Adam. in vita Fridmyconii. This is one of the Prerogatives of the Order of S^t Francis and S^t Dominick, that the habit of S^t Francis or S^t Dominick is worthy a second Baptism, and that by this habit all the former sins are blotted out. Whence it came, that many Princes and Persons of quality in mortal diseases, have put on the habit of S^t Francis, that they might blot out all their sins.

Learned Rudolphus Agricola dying at Heidelberg was buried in a Franciscans habit by the Minorites, as he commanded.

Campians brag in his third reason, Ad Patres si quando licebit accedere; confectum est praelium, tam sunt nostri, quam Gregorius ipse Decimus tertius, filiorum Ecclesiae Pater amantissimus, is succinctly and pithily answered by our learned Whitaker, Quem nos filiorum Ecclesiae hostem capitalem & furiosum esse novimus, eum tu Patrem vocas amantissimum, & quam hoc verum est, tam illud esse verum concludis. Fateor ambo, quam illud, utrumque enim falsissimum.

CHAP. VI. Of the Reformed Religion.

THe people of God which are called and come out of Babylon need not a new plantation of a Church, but a Reformation only.Des le regne du Roy Henry, La Religion auoi… commencè de poindre, qui par ses Sectateurs fut appellec Reformee, comme celle qu ils disoient avoir reforme les abus de nostre eglise, & par les autres plus retenus en ancionuetè, opinion novelle Pasquier Des Recherches de la France, l. 8. ch. 25. Vera Christi Ecclesia semper fuit etiam in Papatu, inter dirus meretricis Babylonicae tempestates: perinde ut in Veteri Testamento fuit verus Israel in mediis Baaliticis cultibus inter tyrannicas idololatricorum regum persecutiones. Melch. Adam. in vita Gobelini. Fundamentum retinuisse semper aliquos, in regno Pontificiarum & restitisse erroribus, atque Idololatriae paulatim invectae, declarant scripta, quae extant, Augustini & discipulorum ejus ac sectatorum, Prosperi, Fulgentii, Vigilii, Martyris, Rustici, Diaconi, Bedae, & qui tempora Caroli magni secuti sunt, Rabani Mauri, Bertrami, Pascasii, Falberti, Berengarii, Fulberti Discipuli, qui omnes dolo consecrati panis, & propiciatorio …acrificio missae se opposuerunt. Gasp. Penc. de Divinat. generibus, p. 211. Vide plura ibid. Et Gerhard. Confess. Cathol. l. 1. General. l. 1. par. 1. c. 4. In which respect the term of the Reformed Churches is very fit and godly, and the proceeding accordingly. Whereas the course of the Anabaptists, and all such as p. 16either begin all anew, or averre such Assertions as do necessarily imply it, is not only preposterous, but exceeding sinfull and erroneous. Johnsons Christian Plea, pag. 137.

Gerhard in his Catholick Confession, lib. 1. General. part. 1. cap. 4. saith, That Luther in his work of Reformation, Non fuisse novi alicujus dogmatis inventorem, sedantiquae fidei assertorem; nec fuisse novae Ecclesiae autorem, sed pristinae repurgatorem. Junius noster dicere solebat, Papistas ita in fundamentis errare, ut à fundamentis non aberrarent, cui ego plane assentio. Walaei Epistolae Antonio Walaeo Hugo Grotio.

Gerhard in his first General Book of his Catholick Confession, chap. 6. speaks of Luther the instrument of Reformation, and chap. 7. of the occasion of Reformation, the immoderate extolling of the Popes indulgences, and the excessive gain of those that vented them.

The Prophet Zachary saith, The man whose name is the Branch, he shall build the Temple of the Lord: Because, 1. The Temple is Christs house, Matth. 16.18. Heb. 3.6. 2. Christ hath undertaken this work.

Id eo magis commemorabile est, quod Zuinglius, & Lutherus, & Calvinus qui sucrūt in Reformatione principes, confilia inter se non communcearunt. Zuinglius enim viam ad Reformationem in Helvetia affectaverat anno integro ante quā Lutherus in Germania appareret. At conatus illius fama ad Lutherum non manaverat, & quum primum adversus Indulgentias praedicare incoepit, quid rerum istarum Tiguri gereretur penitas ignorabat. Calvinus utroque paulo junior, & exortus cum utriusque fama jam in Europa percrebuerat, non potuit quin de alterutro, vel de utroque aliquid inaudisset, antequam Pontificis Romani auctoritatem in Gallia convellere adoriretur. Neque vero negavit unquam quin signum ab aliis sublatum, & procul à se conspectum secutus sit. Amyrald de Secess. ab Eccles. Rom p. 44, 45. Anno 1553.6. Julii ex hac vita migravit Edvardus Angliae Rex, adhuc juvenis, Henrici octavi unicus filius, pius doctus, & optimae spei princeps. Hic patris sui inceptum ac confilium delendi nimiam Pontificis Romam in Anglia auctoritatem, sedulo peregit, Religionisque statum, patriciorum & Senatorum Regni maximè autem sui avunculi, Ducis Somerseti, Confilio reformavit, viros doctos, è media Germania evocabat inter alios Joannem Bucetum, Petrum Martyrem, Joannem Alasco, Emanuelem Tremelium, in quorum gratiam Belgis, Galiis, Italis propter Religione profugis, Templum Londini quod fuerat Sancti Augustini donavit, ut lingua patria profiteri possent reformatam Religionem. Meteranus de rebus Belgicis. l. 1. Ante centum annos, reformationis novae opus aggressurus Christus non purpuratum aliquem praesulem, neque nominis fama florentissimos adhibuit Cardinales, sed Martinum Lutherum Monachum: Augustimanum, Thillppum Melancthonem, Graecae Linguae, in Accademia Wittebergenfi, Professorem, & duos infimi subl…llii sacrificulos, Huldricum Zuinglium, & Joannem Oecolampadium, suscitavit, Sculteti Concio Secularis de Evangelii Doctrina. Vbilegisset Albertus Crantzius Theses Lutheri, dixit: Se quidem eas approbare, sed tamen metuere ne tantis conatibus impar, à potente Papa supprimatur: Ideoque de Luthero ait, ô frater, abi in cellam tuam, & dic Domine miserere mei. Wolf. Lect memorab. Tom. 10. Cent. 115.This appears in the work of Reformation, because they which were the chief Reformers did not communicate their counsels to one another; and likewise if we consider the instruments, by Luther a Monk, and other mean men in Germany, and by Edward the 6^th a childe in England, and by a woman Q. Elizabeth, that such a glorious work should be effected.

Also if we observe how our cause from the beginning against the will of Emperours, and m…y Kings, maugre the malice of Popes, hath taken increase, and by little and little …pread into all Countreys.

Quibus armis obsecro vos intra annos 58. plus minus, expugnatum ferè est Antichristi regnum in tota prope Europa: Regnum vero Christi longè lateque propagatum per homines imbecilles atque inermes, per Lutherum cum suis in Germania, per Zuinglium in Helvetia, per Calvinum in Galliis, perque alios, aliis in locis, nisi vi verbi & Spiritus Sanctus, qui in ipsis locutus est, suasque exeruit vires, adversus omnem mundi, & Satanae potestatem? Zanch. Orat.

Cùm Deus initio Lutherum, & alios excitavit, qui nobis facem ad reperiendam salutis viam praetulerunt: & quorum Ministerio fundata sunt, & institutae nostrae Ecclesiae, dicimus ca doctrinae capita, quibus Religionis nostrae veritas, quibus purus & legitimus Dei cultus, quibus salus hominum continetur suisse propemodum abolita: Diomus Sacramentorum usum multis modis suisse vitiatum & pollutum: dicimus Ecclesi. gubernationem in speciem foedae & nonferendae tyrannidis fuisse conversam. Calvinus de necessitate Reformande Ecclesie, Nulla est major inter nos concertatio, & in qua nobis pertinacius reclament adversarii nostri, quam de justificatione: fide ne an operibus eam consequamur. Nullo modo patiuntur hunc Christo honorem tribui, ut justitia nostra vocetur, nisi in partem simul veriant oper…m merita. Non disceptamus hic de bonis operibus, an praestari à piis debeant, an accepta sint Deo, an mercedum apud cum habcant: sed an concilient nos Deo sua dignitate, an acquzramus eorum pretio vitam aeternam, an compensationes sint quae ad collendum reatum Dei judicio solvantur, an collocanda sit in ipsis salutis fiducia. Id. ibid.The Church of Rome was so unsound in Doctrine, and corrupt in worship, that it was no schism but a duty then to separate from it.

p. 19The means taken by the first Reformers for promoting the work of Reformation of Religion.

1. They searched diligently into the Word of God,They are fitly therefore called Evangelici, from their great respect to the Gospel, and the whole Scripture. and so discovered the errours of Popery. Their care was after to translate the Bible into vulgar languages, and to interpret it to the people, and illustrate it with ample Comments.

2. They were carefull to educate children in the Principles of Christian Religion and Piety. It is a piece of Luthers counsel, if ever you would have a good Reformation look to the Reformation of children.

3. They were ready to dispute with their Adversaries in all places, and speedily to reply to their writings.

Nonne tot disputationes Witembergenses, Ratisbonienses, Augustanae, Spirenses, Wormantienses, Bernenses, Possiacenae, Londinenses, Cantabrigienses, Oxonienses testes esse possunt locupletissimae: quo animo, qua doctrina, qua veritate causam Religionis nostrae propugnaverimus. Whitakeri ad Rat. primam Camp. Respons.

Chamier hath answered the Papists generally in his learned Panstratia Catholica.

Bellarmine is well answered by Junius, Ames, Whitaker.

The Rhemist Testament and the Notes are well confuted by Cartwright and Fulk.

Casaubone hath written learned Exercitations against Baronius.

Bishop Morton, Doctor Fulk and Whitaker have answered the Treatises of several Papists.

Rivet and Blondel and Moulin have answered Cardinal Peroon.

Bishop Vsher, Bishop Andrews, Bishop Ab… Doctor Prideaux, and others of our Divines, have stou…ly opposed other Papists.

The Reformed Religion is well defended by the English and French Divines. Some much commend three Epistles, that Epistle or Preface of Calvins to his Institutions: That of Casaubons to his Exercitations against Baronsus; and that of Thuanus or Guicchardine before his History. That of Calvins is a succinct and pithy Apology for the Protestant Religion.

Juels Apology was generally liked by the Reformed Churches.

Daillè, Croyus, Blondel, Jacobus Capellus, Amyrot, and Gentilettus, have written in French or Latine in Defence of the Reformed Religion.

4. They diligently compiled the Histories of those times and actions, and especially Martyrologies of such as rendred by their deaths a testimony to that truth which was persecuted in them.Quod verò veterum doctrinam ita extollis, ut nostri temporis homines, neque pietate, neque eruditione cum ipsorum minimo conferendos esse censeas, id minimè ferendum est. Nam quamvis nostra tenuitatis conscii, id de nobis meritò possimus ac debcamus fateri, de multis tamen id, sine magna in Deum ingratitudine, & in homines injustitia dici non potest. Quamvis enim Patres antiqui sua habuerint ad eruditionem subsidia, duobus tamen maximè necessariis ad solidiorem sacrarum literarum notitiam comparandam adjumentis, librorum copia & liuguarum doctoribus, caruerunt. Nam primum quum Cyprianus, Hieronymus, Augustinus ad scribendum accederent, pauca de Christiana Religione quibus uterentur, extabant, & …b descriptionis difficultatem rara & cara erant exemplaria: Nostrum verò seculum eò feliciùs est, quod plurima etiam ab illis Patribus caeterisque paulatim sint conscripta, & typographiae (olim ignotae) beneficio, magna copia & tolerabili pretio comparentur: Adcò ut quae longo tempore & maximo labore à veteribus indagata sunt, ea cito ac facilè ex scriptis eorum possint addisci. Deinde verò quam pauci ex Latinis Patribus ullam Graecas lingua notitiam habuerunt, quam rari ex omnibus Patribus Hebraeae Linguae fuerunt pariti? quam pauca (ob librorum & fidelium praeceptorum inopiam) ad eam rem habuerunt auxilia, ex variis S. Hieronymis testimoniis apparet. Atque hinc factum est, ut à genuina Spiritus sancti sententia longius, praesertim in Veteri Testamento, laepius aberrarint. Nostris verò temporibus, Hebraei Graecique codices sunt in numeri & linguarum periti professores non pauci quorum beneficio ita sacrae literae illustratae sunt, ut quàm plurima, quae Patrum memoria erant obscura, luce clarius videantur. Gomari. Anti-Costerus, l. 2. c. 8.

As we ought highly to reverence the Fathers for their Antiquity, so in our times we owe much respect to many famous Writers, because by their most learned Labours they have given great light to the right understanding of the holy Scripture. We have the same instruments which they had, viz. the holy Scriptures, and far greater help.

Zuinglius, Luther, Calvin, all those learned men are to be loved and highly honoured, as those that have well deserved of the Church; their Books are also to be diligently read, and to be preferred before the Volumes of many of the Fathers, as those which have more truly interpreted the minde of the holy Ghost then the Fathers, which have illustrated the Christian Doctrine brought out of darknesse with wonderfull perspicuity, have comprized it with wonderfull brevity, p. 20and explained it in an excellent method. Zanch. Prolegom. in Esaiam.

Ep. Andr Opusc. post de decimis. Some much approve of the Articles of Religion for Ireland.Illustres illi viri, nec unquam sine summa honoris praefatione nominandi, quorum Deus in religione restauranda, opera usus est.

Upon the view of the Doctrine of the Church of England, compiled by them in the XXXIX Articles, translated into Latine in the dayes of King Edward the 6^th, and sent abroad into the whole Christian world, it was said abroad, Puritas doctrinae viget in Anglia.

Deresormationis Genevensis historica occasione. Vide Veidelii Epist Dedica. ad Commentarium De Tempore utrius que Episcopatus S. Apostoli Petri.For the first ten years of Queen Elizabeth, most of the Papists of England came to our Churches, prayed our prayers, heard our Sermons, and received our Sacraments, untill by the instigation of the Jesuites, Pope Pius Quintus excommunicated Queen Elizabeth, and enjoyned all the Papists not to resort to our Churches. So they did in Ireland till 88, some Spanish Priests then landing there, told them, it was condemned in the Councel of Trent.

This is that Religion which (since the first Reformation of it, Anno 1. Edw. 6.) above one and twenty several Sessions of Parliament, as learned, as wise, as religious as ever were in this Kingdom,The General Assembly of the Church of Scotland approveth the Assemblies Confession of faith for orthodox. have allowed and approved.

M^r Baxter in his Confession of Faith, Sect 41. saith thus of the late Assembly of Divines at Westminster; I so highly reverence that Assembly, that I think this Nation since the Apostles dayes, had never any that excelled it for Piety and Ability: and Sect. 3. he much magnifies both the Confession of Faith, and the Shorter Catechism put out by the Assembly. I truly professe (saith he, Sect. 5.) I take the Labours of the Assembly, especially these three Pieces (the Confession of Faith, the larger and lesser Catechism) for the best Books, next my Bible, in my study.

What Kingdom in Europe is there which hath not yielded eminent Scholars, and famous Martyrs of the Reformed Religion.

France had Calvin, Farel, Viret, Sadeel, Daneus, Marlorate, Beza, Mornee, Chamier, Rivet, Peter du Moulin, Daillè, and many others.

Italy brought forth and cast out (because it was unworthy of them) Peter Martyr, Vide Pezel. Mellef. Histor. par. 3. pag. 438, 439, 440. de progressu Evangelii in Europa, & Sculteri concionem secularem De Evangelii Doctrina.Zanchy, also Immanuel Tremelius, and Deodate.

Spain had John Diaz, Austen Cacalla, and also other Martyrs.

Germany had Luther, Melancthon, Joachim Camerarius and Chemnitius, Zuinglius, Oecolampadius, Martin Bucer, Wolfangus Capito, Caspar Hedio, Musculus, Hyperius, Foster, Avenarius, Mollerus, Pezelius.

Helvetia had Bullinger, Gualter, Pellicane, Leo Judae, Aretius, Wolfius, Simler, Bibliander, Stuckius.

England was fruitfull of Martyrs and great Scholars, Barns, Rogers, Cranmer, Latimer, Ridlie, Hooper, Philpot, Haux, Bradford, Juel, Rainolds, Whitaker, Fulk, Perkins, Morton, Davenant, Twisse, Prideaux, and divers others.

Denmark brought forth Palladius, Hemmingius, and many others.

Semomislaus Polonorum Rex, filium habuit coecum qui die quodam cum visum gratiâ divina reciperet, Rex ab ariolis, quid hoc sibi vellet. sciscitatus est; cui responderunt: sicut hic filius tuus gratia Deorum est illuminatus, sic per eum Polonia brevi illuminabitur: quod & paulò post per lucem Evangelii factum fuit. Miesco enim coecus mortuo patre baptizatus, & Christianus factus, ad veram Dei agnitionem pervenit, & idola omnia è Templis ejecit. Hic Rex pius instituit, ut dum Evangelium praelegitur, singuli virorum gladiis ad medium è vaginis depromtis testarentur, so propter Evangelium Christi ad mortem usque decertare paratos esse. Wolfii Lect. memor. Cent. 10.Polonia brought forth Johannes à Lasco. Servavit te huc usque Deus, ut sicut Lutherus suae Germanias, Zuinglius suae Helvetiae, Calvinus suae Galliae, ita tu tuae Poloniae sis Apostolus. Zanch. Epist. l. 2. ad illum.

Scotland was made famous by the Martyrdom of Patrick Hamilton, and by the Doctrine of John Knox, and Robert Rollock, Andrew Melvin, Cameron, Baronius, Forbes.

This may suffice to answer that calumny of the Jesuites, as if the Protestants had no Scholars amongst them.

The Papists call us Hereticks: This was ever an old and cunning trick of Papists, and their fore-fathers, if any did complain of their errours and faults, and desired to have true Religion restored, to condemn such for Hereticks, as men newfangled and factious.Bellarmin. lib. 4. de notis Eccl. cap. 4.Eccl 4

They reproachfully nick-name us Lutherans, Zuinglians, Calvinists, whereas we p. 21maintain not any private or proper Doctrine of theirs. They called us in England heretofore Lollards, either because they cried Lord, Lord unto their God,Nos inter haereticos reponit, & dicit nos vocari Martinistas, Lutheranos, Zuinglianos, Calvinianos. Nos autem, inquit, ab aliquo certo homine nemo unquam vocavit. Notoriam injuriam nobis facit. Scit Lutherum quosvis graviter obtestatum esse ne suum usurparent nomen. Scit neminem unquam se Calvinianum aut Zuinglianum vocasse, atque eorum imbecillitatem improbari, qui hoc nomine gaudent. Vedel. exercit. in Epist. Ignat. ad Magnesios, c. 10. Judaei Romae vivunt summa libertate, & …hristum impunè vocant Impostorem & planum: hoc enim est inter capita Iudaicae Religionis. At si quis sacram Scripturam lingua vernacula legere ausus sit, aut aliquid mutire contra Purgatorium aut …mponationem Indulgentiarum, statim ut piacularis victima destinatur ignibus & inquisitorum judicio exquisitimis cruciatibus necatur. Molin. de Monach. temp. Pont. Rom. c. 7.Rom 7 as M^r Fox saith in his Acts and Monuments, or rather from Lolium, which signifies Cockle, and such like weeds, whereas indeed they endeavoured to extirpate all pernicious weed: And them in France Huguenots, of which term, see Thuanus his History, Tom. 4. lib. 24. and Pasquiers Recherches de la France. l. 8. c. 55.

I will not rehearse the several opinions about the original of that word, because Heraldus a learned Frenchman saith, Vnde Huguenoti appellati fuerint, nec nos adhuc satis liquido scimus. Animad ad Arnob. adversus Gentes, l. 1. As the Jews were in times past called by the Gentiles Sabbatarians in contempt; the Christians Galileans by Julian the Apostata, so now they which imbrace truth of Doctrine, began to be called Huguenots.

They term us those of the pretended Reformed Religion, whereas it is truly Reformed according to the word of God.

They acknowledge themselves to be Papists, and from the Pope, and glory in the title.

Luther saith, Primum oro ut nomen meum taceatur, & nemo Lutheranus sed Christianus appelletur.

They suffer Turks and Jews which deny and persecute Christ, but put to death those of the Reformed Religion who believe in Christ.

They say, that the Heathens (which had no knowledge of Christ) by their morality may be saved, and yet deny that Protestants, who have a knowledge of Christ, and exceed them in their morality, may be saved.

Marcus Antonius de Dominis Arch-bishop of Spalato said in the hearing of some of our Bishops, Before God, and Christ Jesus my Redeemer, I will acknowledge from my heart, and professe openly, That the Church of England is a true and orthodoxal Church of Christ. His shiftings in Religion.

The Papists urge two things much against the Reformed Religion:

1. Our divisions and differences amongst our selves, as Fitz Simons in his Britannomachia ministrorum, in plerisque Fidei fundamentis, & Articulis dissidentium.

Secondly, The Novelty of our Religion, as if it were no ancienter then Luther.

To the first, I might answer with Zanchy **Epist. lib. 1. ad Dudith. Ausim equidem affirmare nullam essetantam inter Evangelicos in Doctrina de gratia & pradestinatione dissensionem quam esscimer Jesuitas & Prado. terminantes, quorum nunc Jansenius Antesignanas esse videtur. Amyrald. de Successione ab Eccles. Rom. pag. 41. Mo… dissidium aliud inter Evangelicos ortum est, nonidem omnibus de coena Domini sentientibus. Zuinglius enim Tiguri substantialem corporis Christi in coena Domini praesentiam negavit; quam Brentius cum Luthero & aliis adservit. Duravit id certamen magno cum scandalo doctrinae annis aliquot: Ac nescio, an ulla res alia, magis causae obfuerit, cursumque doctrinae calestis impedierit, quam odiosum hoc à Satana excitatum bellum Sacramentarium: quod omnes pii doluerunt plurimum, & tollere atque componere studuerunt. Melch. Adam. in vita Brentii., That this is rather an Argument that we are the true Churches of Christ. For there are (saith he) three kindes of Churches,

1. Where God onelyonly reigns without contradiction: This is the Triumphant Church in Heaven.

2. Where Satan only reigns: This is the Church of the wicked and Idolaters, such are the Turkish, Jewish, Popish Churches.

3. Where God truly reigns, but not without the snares and assaults of Satan. This is the true Church of Christ, which is called Militant. This alwayes fights with the flesh, the world, Hereticks, and the Devil.

The Confessions of Faith of the Churches professing the Gospel, having been long ago exhibited to the several Princes of the Countreys, States and Kingdoms, where these Churches are, are now of late very profitably published, to the conviction of all such as slander the Reformed Churches to be variably distracted and p. 22rent in sunder with infinite differences of Faith. Travers answer to a Popish Treatise written to the LL. of the Councel.

Amyraldus de Secessione ab Ecclesia Romana, pag. 67. saith, The chief controversies inter Evangelicos, may be reduced to four heads,

1. Concerning the Nature of the Sacraments.

Lavater hath written an History, De ortu & progressu controversiae Sacramentariae. See also his 3^d Decad of Ep. epist. 6. he saith in that Epistle, There is not one point in all Divinity (except those wherein we accord with them) wherein they all speak the same.2. About the Person of Christ, and the Properies of both Natures in it.

3. How the Doctrine of Predestination is to be explained.

4. What is to be held concerning the Providence of God, especially as it is conversant about the ill actions of the reasonable creature, and shews there also how far yet they agree in all these.

D^r Hall in his Peace of Rome, shews, That Bellarmine acknowledgeth and numbers up above three hundred differences of opinions maintained in the Popish Church, and that Navarre confesseth near threescore differences amongst their own Doctors in one only point of their Religion.

There are many Sects risen since the Gospel was first published, but none are so guilty of division as the Papists, though they extoll their own Church for Unity. They unchurch all the Churches of Christ through the world besides themselves, the Greek Church and divers others. What a State were all former ages in before the Popes Supremacy was acknowledged? The pure and primitive times. The reading of the Scriptures in the vulgar tongue is condemned amongst them as a capital crime in Spain and Italy, but allowed in England and France.

Albertus Pighius dissents from Cajetane, Thomas from Lombard, Scotus from Thomas, Occam from Scotus, Alliacensis from Occam. Their nominals disagree from their reals.

What difference is there between the Franciscans and Dominicans concerning original sinne in the blessed Virgin.Cardinalis Cameracensis, Gerson, Almain, Cusanus, Panormitanus, Cardinalis Florentinus, Abalensis, & alii dicunt. Cathol. Concilium esse supra Papam. Gerhard. Confes. lib. 1. General. part. 2. cap. 3. & 10. What difference among the Jesuites and other Papists, concerning Councels being above the Pope. The Jesuites hold, that the Pope is above a Councel. Bellarmine confesseth lib. 2. de Concil. cap. 17. parag. 1. that Proposition, That the Pope is absolutely above a Councel, is not simply de fide, and those are not Hereticks properly who hold the contrary.

The Pope in two Councels (those of Constance and Basil) was declared to be inferiour to a Councel.

Ubi suerit Ecclesia ante Lutherum? in qua orbis regione vel angulo latuerit.2. For the other Objection, of the Novelty of our Religion, as if it were no ancienter then Luther.

I answer, there are books **Lennards Luthers Forerunners. Birbecks Protestants Evidence. Quòd novam appellant nostram doctrinam, Deosunt vehementer injurii, cujus sacrum verbum novitatis insimulari non merebatur. Illis quidom novam esse minime dubito, quibus & Christus novus est, & Evangelium novum: sed qui illam Pauli concionem veterem esse noverunt, Jesum Christum mortuum propter peccata nostra, resurrexisse propter Justificationem nostram, Rom. 4.25. Nihil apud nos deprehendent notum. Quod diu incognita sepultaque latuit, humanae impietatis crimen est: Nunc quum Dei benignitate nobis redditur, saltem postliminii jure suam antiquitatem recipere debebat, Calv. praefat. ad Instit. Nos novatores non sumus, sed vos estis veteratores, said Scaliger. Ac ferme verum est quod quidam magni nominis Theologi prodiderunt, omnia quae vera sunt, & quae nos credimus, eadem à Papistis agnosci: sed addi insuper falsa alia, quorum quadam sunt talia, ut cum primis illis agnitis veris non possiut consistere unde sequitur, reducta religione ad ea in quae omnes Christianae Ecclesiae omnium temporum consentiunt, collabi Papisutum, ut qui conflatus fit ex privatis opiniobus. Wal. Epist. Antonio Walaeo. Hugo Grotius. Peter du Moulin in his Anatomy De la messe. l. 1. ch. 22. & 23. speaks sufficiently to this Objection.Rom 4:25written to refute this calumny.

The Waldenses for divers hundred years before Luther successively opposed Popery, professed the truth of the Gospel, and sealed it with their bloud.

Campian in his third reason cals them Majores nostros. Vide Gerhard. Epist. Ded. ad Confess. Cathol.

Illyricus in his Catalogus Testium veritatis, and Wolfius in his Lectiones Memorabiles, & Reconditae. And Gerhard in his Confessio Catholica sufficiently refute this Objection.

Errours often lie hid under the venerable Cloak of ancient custom, Matth. 5.21, 27, 31, 33, 38, 43. But on the contrary sound and orthodox Doctrine is undeservedly taxed with the crime of novelty, Mark 1.27. Act. 17.19. therefore judgement is to be made of both by Scripture, Act 17.11.

p. 23Secondly, We may retort this Question on them, Where was your Religion before the Councel of Trent?

Cardinal Contarenus holding the same with us for substance in point of Justification, and many of those learned and modest men which are reckoned for Papists, groaning under the corruptions of their Church, and desiring a Reformation of many abuses as well as we.

Bishop Jewels challenge of the Papists is commonly known,Nous sommes prests de sabir toute sorte de punitions, si en cinq cens ans apres Jesus Christ, & (pourrious descendre plusbas) il se trouve un seul homme qui ait en une Religion tant soit peu approchante de la Religion Romaine telle qu' elle est auiourhui. Anatomie de la Messe par Pierre du Moulin. l. 1. ch. 22. with which Peter du Moulin also accords.

There is rather a conspiracy amongst the Papists then true union: as on the contrary, the difference amongst us is rather a diversity then a division, in circumstances or things of lesse moment, and among persons rather then generally.

We are reproached beyond Sea for our unsettlement in matters of Religion, and for the diversity of opinions and sects now in the Land.

Some amongst our selves also will be ready to object, That there are so many religions and opinions, that they know not which course to take.

1. Such should therefore take the Scripture onelyonly for the rule of their faith and life.

2. They should study faithfully to know the plain meaning of the Scripture, they should reade it diligently, seek Gods direction, come to it not with forestalled conceits, but with love of the truth.

3. They should resolve to obey what they shall finde upon such diligent inquiry to be the plain minde of God beyond dispute. They should practice what all Christian Sects agree in, they all confesse that God is above the creature, and to be preferred before it, that the pleasures and profits of this world are far short of the glory to come.

CHAP. VII. Of the Syncretisme of Religion, or of a friendly Reconciliation of the different parties amongst themselves.I met with this Question in the Archbishop of Canterburies Manuscript. Catalogue. An hoc tempore gliscentis vel potiùs grassantis tyrannidis Pontificiae Syncretismus & coitio fieri inter Ecclesias Evangelicas de Coena Domini dissidentes adversus communem hostem debeat. Disputatio 4^to. Vidae Hottonis De Christiana Tolerantia, Tract. Sect. 3. cap. 3.

THey are Christians which professe Christian Religion, therefore those which either know not Christ, as the Pagans, or deny him to be the Saviour of the world, as the Mahometans, or that contemn and blaspheme him, as the Jews, are excluded.

There are several opinions about this matter:

The first is, of those who hold, That whosoever they be who differ about Religion so they be Christians, they may and ought to be reconciled and agree together in an Ecclesiastical Syncretism, so the Socinians, Libertines, Polititians, Machivillians.

The second opinion is of those which denieth that Christians differing in Religion can or ought to be so reconciled. So the Papists, especially the Jesuites, think and teach, requiring a full consent with the Church of Rome, as that which cannot erre, and out of which there is no salvation, and cannot, nor will not bear these which differ. Hence it is a common speech amongst them, there is no other way to agreement, then by the receiving and approving of the Councel of Trent.

p. 24Many of those which professe to follow Luther, are of that opinion also, refusing to joyn with those which they reproachfully call Calvinists, unlesse they will receive the Augustane Confession, as it is wont to be explained by them, and the book of Concord.

Calvin in his Epistles speaks of his crossing the Seas willingly, to reconcile the differences between the Reformed Churches: And King James sent to Peter du Moulin to come over hither into England to conferre with him about the method that it was fit to take for the reunion of all the Reformed Churches in Christendom, so often sollicited by Mounsieur du Plessis, See La Vie du M. du Plessis, lib. 3. pag. 403, 404. and his Memoires. Others also have laboured this way. Quid? Nonne vident dissidia nostra esse amicorum dispendia, hostium compenaia (ut cùm Hieronymo dicam) & publica irae divinae incendia. Junii praefat. ad Irenicum.The third opinion is of them who go the middle way between these extreams, and affirm, That there may be an agreement among those that differ in some Controversies, but not in others, These are the Orthodox Teachers of the Reformed Churches.

A universal conjunction is impossible, the rule of consent about Religion is only the word of God.

The enemies of Christian Religion are twofold, Open or Close:

Those openly oppose the Doctrine of Christ, and persecute his Church, viz. the Heathens, Mahometans and Jews; these treacherously and under the name of Christ, as Hereticks, but especially Arminians, Pelagians, and Papists.

Altingius and others hold an agreement with both these unlawfull.

1 King. 13.21.1 Kgs 13:21To endeavour to soder different Religions and persons holding to their principles will make up but a medly and patcht Religion.

Dum Georgius Cassander Papatum reformare simulat: stabilit & commendat aeque, ac aporti hostes. Melch. Adam. in vita Ursini.As some in the Apostles time mingled Circumcision with Baptism, and the Sacrifices with the death of Christ. This was the way which the great Emperour Charles the fifth took to reunite the two Religions in Germany, by the Tract called the Interim, which was composed by an Apostate Minister named Islebius. But it was opposed by the faithfull Ministers, and although out of fear it was admitted by some Princes and Commonwealths, yet it was soon abolisht. Circa idem tempus, monstrosus partus & toti Germaniae pestilens in lucem infelici sidere prodiit, quem Interim seu inter Religionem Augustanam, nominarunt, cum edicto Caesaris: quo promulgata est certa quaedam Religionis formula, interim servanda; donec universali Concilio ceacto, Religionis controversiae cognoscantur & tollantur. Melchior Adam. in vita Joan Wigand. Vide plura ibid. Et in vita Joan. Islebii & Brentii.

Castam Christi Sponsam decet casta concordia (said Doctor Sibbes in a Clerum) in Doctrine as well as Worship. Malefida semper fuit Religionum ferruminatio & publicis calamitatibus praevia, said the same Reverend Divine in that Latine Sermon.

The Samaritans (with their patcht Religion) retarded Christs work.

Some distinguish between Consent, and Concord, others make a difference between Consent,Differunt Consensio & Concordia: Haec enim Charitate, Pace, & sacrorum Communione constat: illa opinionum Consonantia. Perfecta Theologorum aut Ecclesiarum in omnibus Consensio optanda potius quam speranda in hac vita Attamen etiam cum imperfecta judiciorum Consenfione potest esse vera, & pro hujus vitae modulo plena ac per ecta Concordia Rom. 14. Phil. 3.15, 16. Forbes. Instruct. Historico-Theol. lib. 14. cap. 7.Rom 14Phil 3:15Phil 3:16 Concord and Peace. Consent we call Unity in judgement; Concord, Unity of will and desire, peace, quiet and calme conversation, a life void of janglings, and free from tumults. There may be Consent without Concord; Concord without Consent, and Peace without both. Men may agree in their opinion, and yet differ in their desires; they may differ in opinion and desires, yet live in peace.

That there should be a mutual amity and forbearance amongst those, who differ in matters of Church-Government, or the like, but agree in the Fundamentals is most reasonable.

It is a Question, An Ecclesia Protestantium conciliari possit cum Pontificiis? Whether the Church of the Protestants may be reconciled with the Papists?Non aliter sincera & cum essectu aliquo hono peragenda poterit praecedere Conciliatio. Ante omniae Papa removeatur, aut in ordinem Episcoporum redigatur, ut supra eos nihil amplius habeat potestatem praeter primatum ordinis, sed omnes inter se pares sint, ut ab initio introducti in Ecclesiam Episcopatus fuere. Ubi sic exequati fuerint postmodum etiam amoveantur omnes, non enim potest statim, & uno saltu omnium Reformatio perfici, & reducatur regimen Presbyterale, quale ab Apostolis ex Christi praecepto institutum fuerit, ne iterum resurgere inde tyrannis Ecclesiae posset rediviva, quae originem ab Episcopatu cepit, & in eo radices habet. Reducantur Sacramenta ad antiquum numerum, usum & modum, ut à Christo liquet instituta fuisse, ab Apostolis esse celebrata, & à primitivae Ecclesiae hominibus per aliquot saecula observata, Doctrina etiam de his vetus restituatur. Simplicii Verini Judicium de lib. Posthum. Grotii p. 40, 41.

Roma irreconciliabilis was D^r Hall's tenet.

p. 25Franciscus de Sancta Clara, Cassander, the Archbishop of Spalato, and Millitier, and other Conciliators there have been, but all in vain.

Gentilettus in his Preface to his Apologia pro Christianis Gallis Religionis Reformatae, saith well, Imprimis hoc verissimum esse statuo, inter Catholicos Romanos & Evangelicos Religionis Reformatae, in multi dogmatum Articulis, & quidem praecipuis magnam esse contrarietatem. Nihilominus tamen in hoc omnes conveniunt, ut agnoscant & profiteantur veritatem personae Iesu Christi in duabus naturis non confusis, nec non sanctam Trinitatem Patris, Filii & Spiritus sancti: amplectanturque omnes sanctam Scripturam Veteris & Novi Testamenti.

Though the Papists and we agree in these things, that we both acknowledge the Unity of the Person of Christ in two Natures not confounded, and the Trinity of the Father, Sonne and holy Ghost, and all the holy Scripture of the Old and New Testament, yet in many Articles of Religion we much differ, and chiefly in the Doctrine of Justification. Vide Whitak. de notis Eccles.

Some make the great difference between the Papists and us to be about the corporal presence of Christ in the Sacrament, and the Infallibility of the Pope.

It is a Question, An cura Religionis ad Magistratum Civilem pertineat? Christs institutions are of his own appointment, yet the Magistrate hath a Ministerium, though not an Imperium here. He cannot make a Law, that this or that shall be a religious service, but he may reform and purge, and also preserve Religion. An sanè olim Imperatores Christiani, res quae ad Religionem pertinebant ad suam curam revocare solebant, piis que legibus doctrinam disciplinam que erroribus repurgare, ut purae integraeque in Ecclesia remanerent. Debet enim Princeps, Justiniano Principeteste, majorem euram habere eorum quae ad animae salutem pertinent, quàm Civilium Gentil. Exam. Conc. Trid. lib. 4. Sess. 22. Vide Gerh. Confess. Cathol. contra Pontis. l. 2. Special. partem 2^dam. Artic. 8. De Officio Magistratus in negotio Religionis.Whether any thing of Religion come under the Magistrates Cognizance, or belong to his care?

That it doth, appears

First, From the Nature of Christianity, it goes through his whole conversation, 1 Pet. 1.15. and reacheth to all his relations. A Heathen Magistrate or Parent is as truly a Magistrate and Parent, as a Christian Magistrate or Parent. Christianity gives no farther power but a higher Law. The name of Christianity lies in exercising it in all our relations.

Secondly, The Gospel is given for Nations, and is their great priviledge that receive it Magistrates ought to take care of all National priviledges, Rev. 11.15.

Thirdly, That which God hath promised to his people as a mercy, Magistrates should labour to be, and fulfill in duty, Isa. 49.22. Psal. 2.11.

It is a great Question, An Magistratus plures Religiones in una republica tolerare debeat? Tolerantia diversarum Religionum quam perniciosa reipublicae, so M^r Fox in his printed Commonplaces. Jactabimusne libertatem Conscientiis permittendam esse minimè, & hac quidem libertas intelligitur, id est, ut quo quisque modo volet Deum colat. Est enim hoc merè Diabolicum dogma; sinendum esse unumquemque ut si volet pereat. Et illa est Diabolica libertas quae Poloniam & Transylvaniam bodiè tot postibus implevit, qua… nullae alioqui sub sole regiones tolerarent. Bezae Epist. 1.Whether it be lawfull for a Magistrate to tolerate many Religions in one Commonwealth?

Some give this distinction in the Doctrine of Toleration.

They put a difference inter Toleration & approbationem, a Magistrate must discountenance all corrupt Doctrines, and before hand, Dissensum suum publicè declarare debet. Religio non potest cogi, Religion cannot be constrained, and yet blasphephemies must be restrained. See Revel. 2.20. Hereticks should sure not be advanced to high places.

Toleration (intolerable Tolerationem) is the great Diana much cried up in these times.

p. 26Some think there is no love among men, unlesse they allow an universal Toleration of all blasphemies and heresies; We must distinguish between loving of mens persons and their errours, Ephes. 4.15. 2 Joh. v. 1, & 3. We should joyn grace and truth, and charity together.

Some give these Cautions:

First, If they be such Religions as do not overthrow the foundation.

Secondly, Nor such as disturb the Government established in the State or Kingdom.

Thirdly, If the Professors thereof be not factious, ambitious, or pertinacious, but honest, simple, tractable, obedient to their Superiours.

Some say, Take heed of two destroying extreams:

First, That of the Libertines, that all should be tolerated without limitation.

Secondly, Others, who would have liberty for none but themselves, and men of their own opinion.

For the Papists; They are not tolerated in Holland; The Jews are not only tolerated,Les Catholiques seut les seuls exclus de la grace universelle, dont tous les autres jouissent, & n' ont aucun exercice libre du tout, quoy que leur nombre ne soit pas petit, & que ceux qui suivent cette Religion, soyent pour la plus part urais Hollandois & d' ancienne extraction, Les Delices De La Hollande Premiere, partie Chapitre xxiv. but have the publick exercise of their Religion, and their Synagogues, viz. at Amsterdam.

I shall not need (I hope) to say much against their Toleration, the thing is so grosly evil, and of that dangerous consequence to a Protestant State.

D^r Downam Bishop of Derry preaching before the Lord Deputy and the State at Christ Church in Dublin in Ireland, Novemb. 26. 1626. produced the judgement of four and twenty Bishops (whereof only now the most reverend Primate of Armagh is living) against it. Whose reasons I shall here insert.

First, It is to make our selves accessory not only to the Papists Superstitions, Idolatry, Heresies, and in a word, to all their abominations of Popery, but also (which is a consequence of the former) to the perdition of the seduced people, which perish in the deluge of the Catholick Apostasie.

Secondly, To grant them a Toleration in respect of money to be given, or contribution to be made by them, is to set Religion to sale, and withall the souls of the people, whom Christ our Saviour hath redeemed with his most precious bloud: And as it is a great sinne, so it is matter of most dangerous consequence; and beseeching God to make all in Authority zealous of Gods glory, and the Advancement of the true Religion, resolute and couragious against all Popery, Superstition and Idolatry, he said, Let all the people say, Amen, which they did with a loud acclamation.

It is a Question propounded by Helvicus **System Controvers. Theolog. Quae Christianis cum Judaeis intercedunt. Elench. Jud. 8. & ult. Profecto excusari Magistratus Christianus non potest, si impunè eorum blasphemias horrendas in Christum, & S S. Trinitatem, totamque Religionem Christianam, diutiùs oculo connivente toleret. Id. ibid. Amongst Gregories Epistles, there is one De Judaeis non persequendis.Judg 8, An Judaei à Magistratu Christiano tolerandi, & quomodo tractandi? Whether the Jews be to be tolerated by the Christian Magistrate, and how they are to be handled?

He saith it is a perplex Question by reason of the different judgements.

He propounds first divers Arguments of those which hold they are altogether to be cast out of a Christian Commonwealth by reason of those horrible blasphemies, which daily both in their ordinary prayers, and in their speeches they belch out against Christ, the Virgin Mary, our faith, and all Christians in general, and for other reasons which he there alledgeth.

Secondly, He urgeth other Arguments, to prove, that the Jews are not to be cast out, but tolerated under the Christian Magistrate, because by that means many of them may be converted by continual converse with the Christians, and the Scripture seems evidently to confirm that, Hosea 3.4. Zephany 3.7. Luke 21.24. Romans 11.25, 26. And because they may be serviceable p. 27to them against the Pagans, and for other reasons.

He himself goes the middle way, and layes down his opinion in certain Propositions:

First, It is better for Jews to live amongst Christians, then under Turks or Infidels.

Secondly, The blasphemies of Jews are not to be tolerated, but to be prohibited and most severely punished by Christians.

Thirdly, The Jews are to be esteemed among Christians as the servants of servants, that is so to be handled, that they are exiles and cast off by God himself. They are not to have any publick office. They are not to practise that unjust Usury, for which they are so infamous amongst Christians. They are to have also (said he) some outward mark in their garments, by which they may be distinguished from others, and to be forced to hear Sermons. Many other Cautions doth he give in the receiving of them.

As for the Toleration of the Jews, whosoever they be that suffer the exercise of their Religion, with the blasphemies they commonly use against Christ, make themselves guilty of all their wickednesse, which the Lord keep this Land from, as well as from the abomination of the Masse. The Pope can tolerate the blasphemy of the Jews, and the filthinesse of all the Curtisans and Stews, and take a yearly rent of them for it, and for no respect will allow the exercise of our most holy Religion, either in his own Dominions, or wheresoever he may prevail against us. Travers Answ. to a Popish Treatise written to the Lords of the Councel.

The End of the first Book.

p. 29THE SECOND BOOK OF Learning.