The Sum of Christian Religion, Disquisition

The Sum of Christian Religion · Disquisition

p. 737D. David Parrie's ſecular Theme, concerning the cauſes why, an hundred yeers ago, Popery (which is ſtill to be avoided) was by Gods great bleſſing driven out of the Reformed Churches of GERMANIE: Being propoſed in a ſolemne diſquiſition in the famous Univerſitie of the Arch-Palatinate of Heidelberge, Andrew Pragai, an Hungarian then anſwering, Novem. 1. 1617.

Alſo his Aſſertion or Defence againſt the fooliſh ſcoffes of Maximilian Sandaeus, Prieſt, and Jeſuite of Herbipolis.

WHereas one Maximilian a Jeſuite, Conzio-Sandaeus, or Sandaeo-Conzius, hath lately, in a ſatyricall wanton ſtraine, boldly canviſed, and with lies torne and defiled the ſecular Theme, concerning the cauſes why, an hundred yeers ſince, Popery (which is alwaies to be avoided) was driven out of our Evangelicall Churches; which Theme was the former yeere the firſt of November propoſed and divulged at Heidelberge, by publick authoritie, D. David Parrie, Profeſſor of Divinitie, being Preſident, and Andrew Pragai, an Hungarian, a Candidate or Student in Divinitie, at that time Reſpondent. But the Jeſuite doth nothing in this unuſuall to his Sect, which hath from the cradle reſolved, to reſtore with all the lies they can, the decayed condition of the Roman Antichriſt, and to keep under the doctrine of the Goſpel of Chriſt, with their calumnies and ſophiſtrie. But wee muſt look for nothing elſe from them, who, if they dare belye the ſacred Name of our Saviour JESUS, what wonder if they lye in every thing elſe? But becauſe he hath made no ſcruple to direct by writing, and obtrude to us his lies, we thought it was our part not to reject altogether his provocation, not yet to anſwer a foole, according to his folly: therefore we thought it beſt to divulge againe the whole ſecular Theme, with a ſhort Defence of thoſe paſſages, which we find depraved by his lies and ſophiſtrie; whence the ingenuous Reader may eaſily judge, that the cauſes, demonſtrated in the ſecular Theme, are no waies ſhaken or weakned by that thick, cloſe joyned heap of lies, reproaches, and calumnies, which the folly, malice, and impudence of Sandaeo-Conzius hath ſo incredibly complicated.

He makes ſhew, as if he did not deny, but that an Apoſtolicall Synagogue, an Idolatrous profanation, and Tyrannicall crueltie, ought to be avoided and exterminated; but hee denies, that any of theſe is to be found in Poperie: I warrant you, as that ſervant in Terence, excuſing his maſters naughtineſſe,Eunuch. 5.4. Who (quoth he) ever ſaw in a whores houſe any man apprehended for an adulterer? Will you exſpect, p. 738that the Beaſt will confeſſe himſelfe to be the Beaſt? Or that the whore will profeſſe her ſelfe to be the great Whore? Or that her worſhippers will not deny what they doe? The contumelies of ancient Chriſtians belong nothing to them, in that they were called Aſinarii, Sarmentitii, Semiſsii: Theſe do no more belong to Poperie, then the praiſes of the Virgin to Bacchus; theſe were ſo many badges of the Chriſtians innocencie. That theſe men doe not worſhip the Whore, who ſits upon the ſeven-hilled Citie; that they are not the miniſters of Antichriſtian tyrannie, and that they doe not ſacrifice to Idols, the Chriſtian world will then beleeve, when they give over to practiſe ſuch vanities. Your fornication is too naked and apparent; God, by the light of his word, hath detected your filthy pollutions, that for the covering thereof, this Sandaeo-Conzius doth in vaine crack of the Proteſtantick Synagogue, calling our Aſſemblies ſo in ſcoffe. In vaine doth he goe about to paint the Whore, and to hide her filthineſſe from us, by caſting a cloak patched up of ſo many calumnies, and of old, torne, and rotten complaints upon us, of purpoſe to blind-fold us. All which are either apparently falſe, or reproachfull, or frivolous and ridiculous, and indeed, documents of Jeſuiticall falſhood, ignorance, and impudence, of purpoſe deviſed to avoid open plea in the Court of Juſtice, in which the guilty partie convented, ought firſt to put in his anſwer to the interrogatories, before he can have libertie to ſue his accuſer. Now, whereas there are above two hundred Poſitions, he hath ſcarce ſnapt at and gnawn the fourth part of them, and that curſorily; or, like that little curre Lyciſca, hee hath barked at the Moon. But, though wee give him leave to bark, yet our cauſe remaines unconquered. But it is ſufficient that we have pointed at this. As for his Corybantick Scheme or cloak (fit for the Corybantes, Cybelles Prieſts) which he calls the Proteſtantick Synagogue (hee ſhould rather have named it, The Jeſuiticall ſink of lies, reproaches, and pratling) whereas his filth belongs not to us, we returne it to the authors of it, by the poſtliminian right, or that law, whereby things unlawfully taken away, were lawfully recovered.

The ſecular Theme, or Argument of the cauſes, why, an hundred yeers ago, by Gods great mercy, Popery, (ſtill to be avoided) was driven out of the Evangelicall CHURCHES: Againſt the wranglings, ſubtle ſhifts, and calumnies of Maximilian Sands, Jeſuite, briefly aſſerted.

1. Whoſoever will be ſaved, above all things, 'tis needfull that he avoid Popery. 2. For, Popery is the overthrow of the whole Chriſtian Religion, under the name of Chriſt, which cannot ſtand with ſalvation. 3. Chriſtian Religion conſiſteth in Faith and Evangelicall obedience; obedience, in worſhip and diſcipline. 4. Popery hath turned Faith into Apoſtaſie, worſhip into Idolatrie, diſcipline into Tyrannie. 5. So the many cauſes of abandoning, by Gods aſſiſtance, Popery of old being by others handled at large, we will briefly reduce to three: Firſt, the damnable apoſtaſie from faith. Secondly, horrible Idolatrie, in ſtead of Gods worſhip. Thirdly, Antichriſtian tyrannie, for Evangelicall diſcipline.

I. The damnable apoſtaſie of Popery from the faith, which we beleeve, and by which we beleeve.

6. Concerning the apoſtaſie of Poperie from the faith, wee will not handle a paſt, but a preſent hiſtory. 7. To ſhake firſt the principle of faith, which is beleeved, p. 739and into which Chriſtian faith is laſtly reſolved, is to fall off from the faith, to overthrow faith and ſalvation. 8. The principle of faith which is beleeved, and laſtly terminating Chriſtian faith, is the holy Scripture, contained in the bookes of the Prophets and Apoſtles, and that alone. 9. For, The Scripture is given by inſpiration of God, and is profitable for doctrine, for reproofe, 2 Tim. 2.16.2 Tim 2:16for correction, for inſtruction in righteouſneſſe, that the man of God may be perfect, thorowly furniſhed unto all good workes. 10. This principle of faith, which is beleeved, Poperie hath many waies, and at this day is ſtill pulling at it. 11. It teacheth, that in the holy Scripture there is no Divinitie, but what it receiveth from the Church.

The Aſſertion. The Jeſuite, in a whiſpering way, hath allowed of theſe ten Poſitions, therefore they need no defence; but by the way we muſt note, that the diſtinction of faith,Lib. 12. de Trinit. c. 2. which we beleeve, and by which we beleeve, is extant in Auſtine, and is delivered by Lombard, l. 3. diſtinct. 23. C. Againſt the eleventh he exclaimes, Parrie lies. What if the Jeſuite lie? Parrie wrote truth out of Andradius the Portugall Doctor,Lib. 11. defenſionis pag. 257. the authentick Defender of the Councell of Trent, whoſe words are theſe: Neither is there in the bookes themſelves, in which the ſacred myſteries are written, any Divinity, which can tie us by any religion to beleeve the things contained in them; but ſuch force and amplitude there is in the Church, which teacheth us, that thoſe bookes are ſacred, and recommends the faith and piety of the ancient Fathers, that no man can oppugne them, without grievous impiety. Thus he.

Now he ſpeaks not of the characters, papers, or parchment of the bookes, the truſt and authoritie whereof is among the Book-keepers or Stationers; but of the Scriptures themſelves, of whoſe authoritie we diſpute. Concerning theſe hee affirmes both the heads of the Poſition: 1. That there is no Divinitie in them; for theſe words, [Nor any thing] and [Nothing] are equivalent. 2. Except ſo much as it receives from the Church: for, this is the meaning of the adverſary; [but there is ſo much force in the Church.] We omit other Writers for brevities ſake. Let the Chriſtian world judge of this Jeſuites boldneſſe, and whether this Poſition alone be not ſufficient to defend the aſſumption.

12. Neither doth he account them authenticall, but by the Churches authoritie. 13. Yea, he beleeves not God himſelfe, but for the Church.

The Aſſertion. Here the Jeſuite flings away both buckler and ſpeare; for he knowes too well, that Poperie is held here. Both theſe falſe and impious Poſitions have been blabbed abroad by their Triarian and Manipular, that is, their better and meaner ſort of Writers: The former by Eckius in his Enchiridion, in theſe words, The Scripture is not authenticall, without the Churches authority. This hee calls in the margine, His Achilles for the Catholicks. And ſhortly after, Hence it appeares, that the Church is more ancient then the Scripture; and that the Scripture is not authenticall, but by the Churches authority. The other by Stapleton againſt Whitaker, Cap. 10. §. 3.lib. De author. Script. We doe not beleeve God, but for the Church. Is not this, I pray you, blaſphemouſly to ſubject God and his word to the Pope and his Church?

Neither can ſo great a blaſphemy be eluded by the Jeſuites cavills, to wit, That the Scripture, in reſpect of it ſelfe, hath its owne authentick authority from its owne worth, foreign.whereby it ſhould be credited, whoſe author is the first Truth, not the Pope: and that the Church, as the ground and pillar of truth, doth conferre ſomewhat to the credit of Scripture. For this later point was never yet queſtioned for ought wee know. Whether the Church conferres any thing towards the credit of the Scripture. But that former aſſertion of the Sophiſters, Whether we doe not beleeve God and the Scripture, but for the Church: that former paſſage, though it be truly ſaid, yet it is not truly beleeved in Popery. For, they detract from the Scripture that internall worth of credit, as it was but now ſhewed out of Andradius, denying any Divinitie to be in Scripture. And their opinion is ſtill firme, That the Scripture is not worthy to be credited either in it ſelfe, or by us, but for the Church.

p. 74014. It makes the Scriptures authoritie depend upon the Popes arbitrement; becauſe that authoritie reſides in the Pope, as in the head of the whole Church.

The Aſſertion. Here, that he might make ſhew of denying the former, he hath cunningly muttered out the later, which being added, hee ſaw neceſſarily, that the former would follow: For, if in the Pope, as in the head of the whole Church, the whole authority of the Church reſides; and, if in the authoritie of the Church the Scriptures authority reſides, as the two former Poſitions have, it muſt neceſſarily follow, that in the Pope the whole authoritie of Scripture reſides, & depends upon his beck. Now, that this authoritie of the Church reſides in the Pope alone, as in the head of the univerſall Church, it is the common ſtile of the Canoniſts and Sophiſters, who advance the Pope above Councels. Gregory de Valentia, a Jeſuite of an approved cut or coine, tells us plainly, that in the Pope, as in the head of the whole Church, this authoritie reſides. The Poſition then remaines, and the proofe of the aſſumption.

15. And becauſe the Pope alone, or with his Prelats, is the Church; therefore the Pope and his Prelats beleeve the Scriptures for themſelves: but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats.

The Aſſertion. The Jeſuites were fools, if they ſhould openly ſpeak ſo; but as fooliſhly do they deny this, affirming what they do affirme: That we beleeve not either Scripture, or God himſelfe, but for the Church; and, that the Pope with his Prelats are the Church. For, from hence it is as needfull to affirm both, to wit, that the Pope & Prelats beleeve the Scriptures and God for themſelves; becauſe they beleeve not but for the Church, which themſelves are: the Laicks beleeve for the Pope and Prelats; becauſe they beleeve for the Church, which is the Pope and Prelats. This as neceſſarily followes, as if we ſhould prove there be foure Evangeliſts, on this ground, that there are twice two Evangeliſts. Therefore not Parrie, in affirming; but the Jeſuite, in denying this Theſis, lieth: and the aſſumption remaines.

16. Thus the faith of Popes, Prelats, Lay-men, concerning the Scriptures, ſtands upon the ſandy foundation of humane teſtimony; which, indeed, is no foundation.

The Aſſertion. Every one may ſee, that this is the conſectary of the former: For, if the faith of Popes & Prelats,Mat. 7. Bellar. l. 3. de Juſtificat. c. 2.Matt 7 (who are men, not gods, nor angels) ſtands upon themſelves; and, if the faith of the Laitie ſtands upon the Pope and Prelats, it muſt needs ſtand upon humane teſtimony. Now, for faith in divine things to ſtand upon this, what elſe is it, but to ſtand upon a ſandy foundation, that is, upon an unſtable, movable each houre, uncertain, and indeed, no foundation? For, in divine things, an uncertain faith is no faith: when, by Bellarmine's own teſtimony, it behoveth true faith to be moſt certain. Neither will that painted ſhift of the Valentian Jeſuite availe him, ſaying, That the authoritie of the Church, that is, of the Pope and Prelats, is not purely humane, nor purely divine; but partly divine, partly humane. Such indeed was the authoritie of the Prophets and Apoſtles, who wee know were immediatly called and illuminated by God. Though they were men, yet they ſpake & wrote in the Church by divine inſpiration. We will give equall authoritie to the Pope and Prelats with the Apoſtles, if they can ſhew us, that they write and ſpeak by the ſame inſpiration. If they can produce the word of thoſe that were divinely inſpired, that is, the holy Scriptures; otherwiſe, their Decrees are but humane teſtimonies, and ſand.

17. They accuſe the Scriptures of ſo great obſcuritie in things that concerne faith, worſhip, and manners, that without the Popes interpretation, no man can underſtand them.

The Aſſertion. The firſt part is the ordinarie ſtile of Papiſts; and it is at large defended by Bellarmine. That the Scriptures are very obſcure,Lib. 1. de Verb. cap. 1. & 2. both in the things that are ſet down, and in the manner of ſetting them downe. But what can be more falſe, or more contumelious againſt God, and his holy Prophets and Apoſtles? ſeeing the word p. 741of God, and of the Prophets, but much more of the Apoſtles,Pſal. 119.105.Ps 119:105 is called a lanterne to our feet, and a light to our paths, ſhining in a dark place. 2 Pet. 1.19.2 Pet 1:19This indeed the Jeſuite whiſpered, but afterward ſhameleſly denied it: As though (forſooth) this were not the common ſtile of Poperie, That no man can be the Interpreter of Scripture, or Judge of the true meaning thereof, but the Church; that is, the Pope, either with, or without a Councell. And that in the Pope, as in the head of the Catholick Church, all power of interpreting reſides. Is not this to tell us, that the Scriptures can be underſtood by none, without the Popes interpretation? See Bellarmine, Lib. 3. de verb. cap. 3.where he ſtrives to prove, that the meaning of Scripture depends upon one Judge, which is the Pope.

18. It makes the Pope ſupreme Judge of all queſtions concerning faith, in which it behoveth faith to ſtay at laſt, even in thoſe things that are in controverſie between the Pope and Proteſtants.

The Aſſertion. Whereas there be three members in this Poſition; the firſt and third, as being known to every one, are by the Jeſnite ſwallowed down in ſilence. The Pope makes himſelf ſupreme Judge of all queſtions of faith; but by what right? It is a queſtion of faith, If there be a God? if there be a Trinitie in unitie? if hee made the world? if Chriſt be God and man? if he died for us? if he roſe againe? if there be heaven and hell? &c. Shall then Chriſtians, Jewes, Turkes, and Atheiſts repaire to the Pope, as the ſupreme Judge, for reſolution of theſe? What greater madneſſe can be? The queſtion is, If the Pope be head of the Church? if Chriſts Viceroy? if the Monarch of Chriſtendome? if the Lord of Kings and Emperors? if the ſupreme Interpreter, Cenſor, & Judge of Scripture, & of all queſtions of faith? Or, if he be not rather, that man of perdition, ſitting in the Temple of God, as God? the Beaſt? the Whore ſitting in the great Citie upon ſeven hills? Finally, Antichriſt? What? ſhall the Proteſtants, who are at controverſie with the Jeſuits about theſe queſtions, repaire to the Pope, as ſupreme Judge? what's more fooliſh? what more unjuſt?

The middle member the Jeſuite calls a lie, to wit, that our faith muſt at laſt ſtay upon the Pope. Truly, what he ſayes is a lye; but that Poperie teacheth this, is no lye, except it be a lye alſo, that the Pope is ſupreme Judge of all queſtions of faith; for, it is only he, on whom the faith of all queſtions doth at laſt ſtay: Or, that we may ſpeak more cleerly, from whom there is no appealing to a ſuperiour. But an appeale may be made from the Pope to the Scriptures, or to God, as to a Superiour; and the Jeſuite himſelfe, confeſſing Chriſtian faith, is reſolved into this firſt veritie, which is beleeved for it ſelfe: therefore this Poſition ſtands firme in all its members, and the proofe of the aſſumption.

Furthermore, who ought to be ſupreme Judge of faith, interpretations, and controverſies of faith; whether the Pope, or not; and whether the Scripture alone be the rule of faith and controverſies, or traditions alſo: Or, whether the Scriptures alone can be both a Rule and a Judge; which the Jeſuite barks out with a dogs, not with a mans mouth, that we may pay him home in his own language, whole books of Proteſtants are extant concerning theſe, nor do they belong to the argument of our ſecular Theme.

19. It accuſeth the Scripture of imperfection, as if it were neither ſufficient to beget faith and pietie, nor to attain to ſalvation, except it be ſupplied by traditions.

. 20. Hence, it calls traditions, The unwritten word of God, as certaine, in fallible, canonicall, and as neceſſarie to ſalvation, as the written word of God, and to be received with the like affection of pietie and reverence.

The Aſſertion. Whereas our adverſarie conceales both theſe Poſitions, they need no defence. It is the common ſtile of Poperie thus to ſpeak of both; and it is unſpeakable, how witty, eloquent, and earneſt they are at this day, all of them, in aggravating the imperfection and defects of the Bibles or Scriptures which are among Chriſtians: And, on the contrary, in extolling the divinitie and neceſſitie of their traditions. In ſtead of all, ſee Bellarmine, lib. 4. of the unwritten word, throughout all p. 742the book. But how contumelious it is againſt God, to defile with the blemiſh of imperfection his written word, which, as it teſtifieth of it ſelf, is able to make the man of God perfect for every good work. And, to give life eternall to them that beleeve. On the contrary, what arrogance, vanitie, and how full of danger it is, not only to equall to, but to extoll above, and more religiouſly to reverence humane traditions, with which God (whatſoever men lie to the contrarie) is worſhipped in vaine: I ſay, to extoll theſe above Gods ſacred word, is not now our purpoſe to ſpeak many words; ſeeing all good men doe eaſily underſtand this point, and it hath been often demonſtrated by our Writers.

21. It blaſphemouſly calls the Scripture a Noſe of waxe, a doubtfull and dead letter written with inke, which needed the Churches confirmation. Like a ſheath, receiving any blade, whether it be of ſteele, lead, wood, or braſſe.

The Aſſertion. The Jeſuite ſilently acknowledgeth theſe blaſphemies worthy of Anathema; yet he is willing to waſh them away with a lye, as if injuriouſly they were imputed to Poperie: but indeed, here is no fiction, yet too little hath been ſaid; for Lindanus doth openly profeſſe,In Panoplia. that the holy Scripture in Poperie is commonly accounted a Noſe of waxe, an ambiguous word, and ſuch as may be turned which way you will, and that it is rightly ſo eſteemed. For, hee adviſeth Papiſts not to diſpute with Hereticks (he meanes Proteſtants) out of the holy Scriptures hereafter: Becauſe (ſaith hee) as commonly you may ſee, it is eaſily bent to what opinion you will; therefore it is compared, and very fitly too, to a Noſe of waxe. Thus he approves, excuſes, defends that reproach, which the Jeſuite calls a lie.

Coſterus, one of their chiefe Jeſuites, deviſeth a three-fold holy Scripture: One ſpirituall, inſpired by the holy Ghoſt, in the minds of the Church and Pope. The other left by the Apoſtles to the Church, written with inke, in paper and parchment books. The third grounded on the Pontificiall Decrees and generall Councels. Of the paper Scriptures (for ſo this paper-brawler diſgracefully calls the Propheticall and Apoſtolicall books) ſpeaking: Theſe former (ſaith hee) needed the confirmation of that; for theſe are a dead letter, written with inke, in parchment or paper, which can feele nothing, though one ſhould cut or wring it: therefore 'tis like a ſcabberd, which admits of any ſword, not of ſteele only, but of wood alſo, or lead, or braſſe. Doth then Parrie lye in this? or hath the Jeſuite loſt his ſhame?

But yet they teare and defile the Scripture more miſerably; for thus Lindanus compares thoſe that diſpute out of Scripture, to men drawing a woodden ſaw, to whom, being wearie, there is no end of deluding.

Hoſius in his book, De expreſſo Dei verbo, throughout it all, handles theſe Poſitions: That it is the propertie of Hereticks to diſpute out of the Scriptures, That they muſt not encounter with Hereticks out of the Scriptures, That the Scriptures make Hereticks, That the expreſſe word of God, being alledged by Hereticks, (Proteſtants he meanes) againſt the ſenſe of all other, that is, of the Popiſh Church, is the expreſſe word of the Divell. We will not ſpeak of other abominable paſſages, which neither Jewes could attribute to Moſes his Law, nor Mahumetans to their Alchoran, without puniſhment. If heretofore ſuch words had been ſpoken of Sibylla's leaves, the Romans had puniſhed them with death: Yet for theſe or the like meritorious words, by which they think they have cut off the Proteſtant ſinews, one receives a Biſhops robe, another a Cardinals Hat, as a reward from the Pope. O (ſay they ſcoffingly) what conferres your Scripture on you? But boaſt not in thy wickedneſſe;Pſal. 52.3. Pag. 24.Ps 52:3 the goodneſſe of the Lord is powerfull every day.

But (ſaith the Jeſuite) this is deviſed by Parrie, Whitaker, and ſuch like deformed Reformers, That in Popery, the Scriptures are as much accounted as Aeſops Fables, without the Churches teſtimony; That the Pope preferres the Church to the Scripture: That in Popery they deny the word of God to be the rule of living and beleeving aright. I anſwer, that nothing of this is objected to us in the ſecular Theme; why then doe you paſſe by things truly objected, and accuſe Poperie of theſe things? Cover, if you be wiſe, the ulcers of your Babylon.

p. 743The firſt, concerning Aeſops Fables, Brentius objected to Peter Aſoto, a black Friar, anno 1556. Hee doth not obſcurely (ſaith hee) intimate, that hee hath plainly the ſame opinion of the Scriptures, that any other Aſoticus hath, or hath written of, to wit, that the Scripture availeth as much as Aeſops Fables, without the Churches authority.

To whom Hoſius anſwering anno 1557. ſaith thus, This might be ſpoken in a pious meaning, which any godly man, endued with charity, and that thinkes no evill, might draw out of theſe words: For truly, if the Churches authority did not teach us, that this Scripture is Canonicall, it ſhould have but little weight with us.

I pray you then, how can you denie Poperie to be of this opinion, which Hoſius, ſo great a pillar of the Romiſh Church, confeſſeth may be ſpoken in a pious ſenſe? Tell me then, what odds is there between theſe words, [To have a very little weight,] and between theſe, [To availe as much as Aeſops Fables?]

I wonder you touch the other ſore,Lib. de Concil. col. 12.13. which the chiefeſt of your ſide doe avoid willingly, as a rock in the ſea: Bellarmine hath ſo touched it, that hee equalls the Decrees of Councels in truth, infallibilitie, and Canonicall authoritie, to the Goſpels and holy Scriptures, and extolls the Pope far above Decrees of Councels. How then is the Pope, according to Bellarmine, not preferred to Scripture?

As for the third, though we know not who objecteth it to you, as you utter it; yet it is doubtleſſe true: For, according to the ſame Cardinall of yours, the word of God written, is but a partiall rule of right living and beleeving: But a partiall rule is no rule, if you will urge the nature of a rule; for a rule [in Greek, foreign,] is an infallible rule, requiring or admitting of no addition or diminution to this, that it may be a rule, as the Jeſuite knowes a rule to be defined by Baſil and Varinus. If then in Poperie, the written word of God be but a partiall law of good life and faith, not onelyonly admitting, but requiring alſo the addition of traditions; it followes, that this is plainly denied in Poperie, which this fellow lies, was deviſed by Parrie, to wit, that the written word of God, is the rule of right living and beleeving.

22. Laſtly, what Irenaeus wrote of ancient Hereticks, when Roman Poperie is argued out of Scriptures, it is turned to the accuſation of the very Scriptures, as if they were not right, or had any authoritie; and becauſe they are diverſly taken, and becauſe truth cannot be found out of them that want tradition.

23. Roman Poperie then, ſo many waies the originall of faith, which is beleeved, by tearing in pieces, and blaſpheming, is deficient from the faith, it overthrows faith both to it ſelfe, and to its friends.

The Aſſertion. If at this day Irenaeus, that moſt ancient defender of the holy Scriptures againſt Hereticks, did ſee our preſent controverſies, what elſe would he ſay (think you) againſt Poperie, then what he wrote againſt the traditionarie Hereticks of his time, that they cannot abide an encounter, when they are convicted out of Scripture; but fall upon accuſing of the very words of God? and that three waies: Firſt, that they are not of authoritie: Secondly, that they are diverſly ſpoken, obſcure, doubtfull: That, finally, they are imperfect, not containing all truth. At laſt they fix upon traditions, which they think to be more perfect then the Scriptures they received from the Apoſtles. All the Popiſh Maſters now theſe hundred yeers paſt, have after no other way handled this argument, then what was the proper way of Hereticks of old: For, as often as they are convicted by our men out of Scripture, do not they diſſwade any meeting or encounter? That it is a vaine thing to draw a woodden ſaw with us? Doe they not fall upon accuſing the Scriptures themſelves, that they have no authoritie, but what they have from the Church? That they are moſt obſcure, and diverſly ſpoken? That by reaſon of their imperfection, all truth cannot be found in them? Doth not at length all their diſputation end in tradition? See the diſputes and diſcourſes of the Scriptures in Bellarmine, Stapleton, Lindanus, Hoſius, Valentian, and others. Poperie then (I hope) underſtands whoſe ſucceſſors the Scholaſtick Synagogues, and Canoniſticall in this part are; and what principle of faith, which is beleeved, hath by unworthy tearing p. 744and blaſpheming fallen from the faith; and hath made the way of ſalvation unpaſſable, both to it ſelfe, and friends.

24. Secondly, to ſhake ſaving Faith, by which we beleeve unto righteouſneſſe, and to pull it out of mens hearts, is to fail from the Faith, and to overthrow faith, both to themſelves and others.

25. Saving faith, by which we beleeve unto righteouſneſſe, is not onelyonly an aſſent or knowledge of theſe things, which, concerning God and Chriſt, are written in Gods Word; but eſpecially a confidence in the promiſes of the Goſpell, concerning remiſſion of ſins for the merits of Chriſt. 26. Neither doth this ſtick in the braine but it is rooted in the heart;Rom. 10.11.Rom 10:11 becauſe, With the heart we beleeve unto righteouſneſſe. 27. Hence the Apoſtle defineth faith, to be the ſubſiſtence of things hoped for: becauſe, it makes theſe objects of our hope, as it were really preſent in our hearts and minds. 28. And the evidence of things not ſeene, becauſe it ſubdues mens minds and hearts, cauſing in the one a ſure aſſent to thoſe things, and in the other a ſure confidence. 29. Hence Auſtine, de Fide & Symbol. c. 1. Let us profeſſe that Faith with our mouth, which we carry in our heart. 30. That faith which ſticks only in the braine, without aſſurance in the heart, or, which doth not worke by charity, it is a vaine and dead faith, and the peculiar faith of hypocrites and Devils. 31. For, to beleeve that God is God, and that Chriſt is Chriſt, will no more help thee, then to beleeve that Venice is a rich City, in which notwithſtanding thou haſt never a houſe. 32. This ſaving faith, by which we beleeve to righteouſneſſe, Popery ſhakes by divers wayes, and plucks it up out of mens hearts. 33. It makes ſaving faith, not a knowledge, but ignorance, with an implicite aſſent to thoſe things which the Church beleeves.

The Aſſertion. All theſe Themes, by which the nature of juſtifying and ſaving Faith is explained, the Jeſuit neither did ſhake, nor did he go about to do it; but ſome of them he ſo indeavours to elude with lyes and calumnies, that he hath ſo much the more exaſperated the ulcers of Popery. Firſt, he ſaith, That Parry lyes, in ſaying, that what Popery teacheth is contrary to the Apoſtles definition; to wit, that Chriſtian Faith is a knowledge. But indeed, the Jeſuit lyes, in ſaying that Parry did object this againſt Popery.

So much of the Aſſertion of the Secular Theme was found among Parrie's blotted papers; but the reſt of his papers were loſt in the plundering of his Library by wicked hands at Heidelberge.

Follow the reſt of the Themes.

34. That ſaving Faith is a confidence of Gods mercy; this it condemneth for Herefie. 35. It contends, that juſtifying Faith is ſeparable from love, and from all ſpirituall and morall vertues. 36. It will not yeeld that there is any certainty of Faith, but that it is conjecturall, ſuch as opinion is. 37. Of which no man can be aſſured with himſelfe that he hath it, except in opinion. 38. Much leſſe can any man certainely confide of the grace of God, of remiſſion of ſins, of juſtification, and ſalvation. 39. Becauſe it is alwaies joyned with anxiety, feare of deception, and doubting. 40. Which, indeed, is not faith raiſing a ſinner, but opinion, tormenting wavering conſciences. 41. For, the Locuſts of the bottomleſſe pit, were to torment men five months. 42. But alſo, it is a doubting, accuſing God of a lye, and blaſpheming. 43. Popery then is fallen from faith, and hath overthrowne faith to it ſelfe and friends, in ſhaking ſo many wayes that faith by which we beleeve unto righteouſneſſe. 44. Thirdly, to overthrow the ground of ſalvation, concerning juſtification by faith, by the imputed righteouſneſſe of faith, and merit without workes, is to fall from the faith of the Goſpell, and to overthrow ſalvation.Rom. 3.28.Rom 3:28 45. For, the Apoſtle ſaith, We conclude then, that man is juſtified by faith, Rom. 4.6. Rom. 5.1.Rom 4:6Rom 5:1without the works of the Law. 46. And, Bleſſed is the man, to whom God imputeth righteouſneſſe without works. 47. And, Being juſtified by faith, we have peace p. 745with God. 48. And, By the righteouſneſſe of one man; to wit, Chriſt, Rom. 5.18.Rom 5:18grace hath abounded to all men, to the juſtification of life. 49. And,Gal. 2.16. Gal. 3.10.Gal 2:16Gal 3:10 Knowing that man is not juſtified by the works of the Law, but by the faith of Chriſt Jeſus. 50. But whoſoever are under the works of the Law (or will be juſtified by works) are under the curſe. 51. This foundation is diverſly overthrowne by Popery. 52. It denies, againſt the Apoſtles words, that man is juſtified by faith without works. 53. It Anathematiſes thoſe that beleeve, that they are juſtified by the imputation of Chriſts righteouſneſſe without works. 54. It teacheth, that we are not juſtified by faith, but are diſpoſed to juſtification. 55. It teacheth, that charity (which in the Saints is as cold almoſt as ice, it is ſo far from being perfect) is the habit of perfect righteouſneſſe. 56. It teacheth, that men are juſtified by the perfection of their vertues, or good works. 57. That which was the faith heretofore of Philoſophers and Phariſees, is at this day the faith of the Turks and Jews, the name of Chriſt being changed. 58. It teacheth, that Chriſt hath merited for us power to merit; that it is in us to merit life eternall, by this power flowing from Chriſts merit. 59. So it blaſphemes Chriſts merit, ſubſtituting inſtead of it their owne proper merits. 60. So, whilſt it goeth about to elevate men to heaven, being puft up with the pride of their owne merits, it tumbleth them downe to hell; which is common to it with the Alcharon and Thalmud. 61. Therefore Popery, by pulling and ſhaking the ground of ſalvation about juſtification of ſinners before God, by ſo many wayes, is fallen from the faith of the Goſpell, and hath overthrowne ſalvation to it ſelfe and friends. 62. Fourthly, To defend falſe doctrines, impious, blaſphemous, repugnant to holy Scripture, and the foundation of faith, is to fall from faith, and to overthrow ſalvation. 63. Popery defends innumerable ſuch ſtuffe (beſides what is now ſaid:) take theſe few examples: 64. It defends corruption by Adams fall, or originall ſin, not to conſiſt in any evill quality, nor to be a ſin, but the puniſhment of ſin; and ſuch a defect as is the crookedneſſe of the finger or leg; that it is not againſt, but beſides the Law, which is directly againſt Scripture, affirming,Gen. 6.5. & 8.21.Gen 6:5Gen 8:21 Every imagination of mans heart to be evill, from his youth upward. 65. Another falſhood it teacheth, in ſaying, Some ſins of their owne nature to be veniall, and to be pardoned rather then puniſhed; againſt this Scripture, The wages of ſin is death. Rom. 6.23.Rom 6:2366. Another falſhood is this, That the naturall mans free-will is not the ſervant of ſin, againſt this Scripture, You were the ſervants of ſin. Rom. 6.20.Rom 6:2067. And that they can co-operate with the firſt grace; againſt theſe Scriptues, When you were dead in your ſins: Epheſ. 2.5. Rom. 8.7.Eph 2:5Rom 8:7The wiſdome of the fleſh cannot be ſubject to the Law of God. 68. And that of two hearers of the Word, the one beleeves, becauſe he was willing; the other beleeves not, becauſe he would not co-operate with grace; againſt this Scripture,1 Cor. 4.7.1 Cor 4:7 What haſt thou that thou haſt not received? 69. And this falſhood, that the grace of God, by which we are ſaid to be ſaved, is a generall influx, indifferent, which can receive a good or evill ſpecification, according to the naturall mans will. 70. Or, that it is a ſpeciall influx, but onelyonly ſuaſive, the efficacy of which is in mans will; againſt theſe Scriptures, God giveth to will and to do. And, No man can come to me, Phil. 2.13. John 6.44.Phil 2:13John 6:44except the Father draw him. 71. Another impious falſhood, That they whom God predeſtinated to glory, were by their fore-ſeene merits predeſtinated, or after and for their fore-ſeene merits; againſt theſe Scriptures, Before the children had done good or evill. Rom. 9.11. Epheſ. 1.4, 5.Rom 9:11Eph 1:4Eph 1:5He elected us before the foundation of the world, that we might be holy, and without blame. He elected us according to the purpoſe of his will unto the praiſe of the glory of his grace. 72. Which Pelagian dreame, is not to be called predeſtination, but poſt-deſtination. 73. Another impious falſhood, that they can abſolutely fulfill Gods Law, againſt this Scripture, In many things we offend all. And,Jam. 3.2. Rom. 8.3.Jas 3:2Rom 8:3 What was impoſſible to the Law. 74. Yea, that they can do more then by the Law they ſhould do; againſt this Scripture, When you have done all you can, ſay, We are unprofitable ſervants, Luke 17.10.Luke 17:10we have done what we ought to do. 75. Yea, that they can be free from all ſin in this life, if they will; againſt this Scripture, Surely there is none juſt upon earth, Eccleſ. 7.21.Eccl 7:21who doth good, and ſinneth not. 76. Of this the Pelagians of old did brag,Mat. 6.12. Luke 11.4.Matt 6:12Luke 11:4 therefore were bid blot out of the Lords Prayer theſe words, Forgive us our ſins; that is, to make an officious p. 746lye, or to mock God. 77. And another impious falſhood, That by good works they merit life eternall of condignity;Rom. 6.23.Rom 6:23 againſt this Scripture, Life eternall is the gift of God. 78. Another falſhood, That by reaſon of their good works, they can be confident in the day of Gods judgements;Pſal. 130.3.Ps 130:3 againſt this Scripture, Lord, if thou obſerve our ſinnes, who can indure it. 79. Another blaſphemy, That by their merits they make God indebted to them, that if he do not give them life eternall, he muſt be unjuſt; who, forſooth, may be ſued for ſuch an injurie; againſt theſe Scriptures,Rom. 2.13. & 11.35. & 9.20.Rom 2:13Rom 11:35Rom 9:20 We are debtors. Who gave to him firſt, and it ſhall be reſtored to him? What art thou that anſwereſt God? 80. And it is no leſſe blaſphemous, that Chriſt alone is not our Mediatour, but the Saints Canonized by the Pope make Interceſſion for us,1 Tim. 2.5.1 Tim 2:5 as mediatours in heaven; againſt this Scripture, There is one Mediatour of God and man, the man Chriſt Jeſus. 81. Such as this, that They who depart in the faith, go into Purgatory fire, to ſuffer for their veniall ſins; againſt the Goſpell, Bleſſed are they from henceforth who die in the Lord. Rev. 14.13. John 2.24.Rev 14:13John 2:24He that beleeveth in me hath life eternal, neither doth he come into judgement, but paſſeth from death to life. 82. Another hypocriticall falſhood is, That the Sacraments inſtituted by God, are not ſignes of grace confirming faith, but veſſels containing and confirming grace by the work wrought; againſt this Scripture,Rom. 4.11.Rom 4:11 Abraham received the ſigne of Circumciſion, the ſeale of the righteouſneſſe of faith. 83. And this alſo of the ſeven Sacraments of the New Teſtament, unknowne in the Goſpell, and in the primitive Church. 84. And this alſo of forbidden meats, which in the New Teſtament the Apoſtle calleth the doctrine of Devils. 85. And this doctrine which prohibits Biſhops to marry; againſt this Scripture,1 Tim. 3.2. Tit. 1.6.1 Tim 3:2Titus 1:6 Let a Biſhop be the husband of one wife. 86. And this blaſphemous falſhood, That the Prieſts, by the five words of conſecration, do tranſubſtantiate in the Maſſe the Hoſt into the very body of Chriſt, daily ſanctifying it to God the Father, and deſtroying it for the ſins of them that live on the earth, or that are dead in heaven and Purgatory;Rom. 6.9. Heb. 10.13.Rom 6:9Heb 10:13 againſt theſe Scriptures, Chriſt dieth no more. By one oblation he hath conſummated all. 87. And who is able to rehearſe their other falſhoods, impieties, and blaſphemies, concerning the Cup, of which, ſacrilegiouſly they have robbed the people; of Contritions, Confeſſions, Satisfactions, Indulgences, Jubilees, Holy-dayes, Faſtings, &c? 88. Therefore Popery, by maintaining ſo many falſe, impious, blaſphemous doctrines, hath fallen from the faith, and hath overthrowne ſalvation both to it ſelfe and friends. 89. Which apoſtacy from the Faith, the Spirit hath plainly fore-told,1 Tim. 4.2, 3.1 Tim 4:21 Tim 4:3 That in the latter times ſome ſhall fall from the faith, giving heed to deceiving ſpirits, and doctrines of Devils; ſpeaking falſhoods, forbidding to marry, and commanding to abſtaine from meates, which God hath made to be received with thanksgiving. 1 Theſ. 2.3.1 Thess 2:390. The Apoſtle alſo foretold, that this apoſtacy ſhould be the ſigne of revealing the Man of ſin, and ſon of perdition; that is, Antichriſt. 91. This is that great earth-quake, by which Chriſt, the Son of righteouſneſſe, was made black as a ſack-cloth; the Moone, that is, the Church, was turned into blood; the Stars, that is, the Biſhops fell from heaven to earth; the firmament of the Scripture being foulded up, departed in the ſecond viſion of the Revelation. 92. This peſtilent fume, whilſt the fifth Trumpet blew, openly flying out of the bottomleſſe pit, by Antichriſts meanes, that apoſtaticall Star; the black inchantments of Papall decretals, and of Schoole Divinity, by which Chriſt, the Son of righteouſneſſe, and the heire of heavenly doctrine was obſcured, and the innumerable vermine of Clericall and Monaſticall Locuſts, eating up the greene paſture of the Church, and tormenting men, were brought into the Chriſtian world, in the third viſion of the Revelation. 93. Theſe are the great blaſphemies (but yet not all) to which the Beaſt that came out of the ſea opened his mouth: And this is the Dragon-language of that earthly Beaſt, making ſhew of the Lambs two hornes, in the fourth viſion of the Revelation. 94. Theſe are the darkneſſes with which his kingdome was obſcured, when the fifth Violl was powred out upon the Beaſts throne, &c. in the fifth viſion of the Revelation. 95. We have the apoſtacy of Popery from the Faith, fore-told long agoe by the Angel to John; and, the revolution of an age being accompliſhed, it is revealed againe by the renewed light of p. 747the Goſpell. 96. Which was the moſt urgent cauſe why our Parents forſooke Popery; and this is the cauſe why we do the ſame; and ſo it is concluded, 97. That a Church apoſtatiſing from faith, it to be deſerted and forſaken; for,2 Cor. 6.14, 15.2 Cor 6:142 Cor 6:15 What union is there betweene light and darkeneſſe? 98. Popery is that Church that is fallen from the faith, as is ſaid: 99. Therefore Popery is to be deſerted and avoided.

II. The horrible Idolatry of Popery.

100. God onelyonly is to be religiouſly worſhipped. 101. For, Religion by Lactantius his definition, is the bond of piety, by which we are bound to God, or by which God doth binde man to himſelf. 102. By Cicero likewiſe, Religion is that, by which we are carefull, by reverend Ceremonies, to adore that ſupreme Nature which we call God. 103. Religion differs from ſuperſtition, ſaith Lactantius; becauſe Religion is a true worſhip, ſuperſtition is a falſe one. 104. Religion then given to creatures, or to any thing beſides God, is falſe, which the Scripture calls Superſtition and Idolatry. 105. For, Idolatry is a fictitious or ſuperſtitious worſhip of God: 106. Of which there are two principall kindes; one is when a fictitious deitie is worſhipped; that is, when inſtead of the true God, or beſides him, religious worſhip, due to God alone, is exhibited, either outwardly or inwardly, to any thing that is exiſtent, or but fained. 107. This is forbid in the firſt Commandement,Exod. 20.3.Exod 20:3 Thou ſhalt have no other Gods but me. 108. Such was the Gentiles Idolatry in their Religious worſhip of feigned gods; inwardly, by truſting in them; outwardly, by Ceremonies, and erecting of Statues to them. 109. Such Idolatry is covetouſneſſe with the Apoſtle, when, with inward confidence, we worſhip money inſtead of God. 110. The other Idolatry, is errour in the kinde of worſhip; when a worſhip is deviſed to be exhibited to God, which either he hath not commanded, or hath prohibited; that is, when we deviſe Statues, and Ceremonies for him. 111. This is forbid in the ſecond Commandement, Thou ſhalt make to thy ſelfe no graven Image, &c. Exod. 20.4, 5. Deut. 12.30, 31.Exod 20:4Exod 20:5Deut 12:30Deut 12:31112. Which is expounded in Deuteronomy, Do not ſeeke after the gods of the Gentiles, ſaying, As theſe Gentiles have worſhipped their gods, ſo will I. Thou ſhalt not do ſo to the Lord thy God, for every thing that is abhomination to the Lord, they did unto their gods, which I hate. foreign.113. For, what is properly will-worſhip in reſpect of the manner, becomes Idolatry in reſpect of the object. 114. For, to worſhip God with a ſtrange worſhip, is to give him another will then he hath; therefore, it is to feigne another God, or to worſhip an Idoll inſtead of God. 115. Such Idolatry it is when God is painted, and is fained to be worſhipped in that picture. 116. Such alſo is the worſhipping of God by Statues, and Images of creatures, celeſtiall or terreſtriall, put up for the honour of God, or of his Saints; whether that worſhip be deviſed to be terminated or bounded within the Statues, or Saints, or to be emanent and tranſient to God. 117. Againſt both theſe God ſpeaketh, Deuteronomy 4.15, 16. thus, Take heed to your ſelves (for you ſaw no ſimilitude in the day that the Lord ſpake to you in Mount Horeb) leſt you defile your ſoules, and make to your ſelves any graven Image, the ſimilitude of any figure, the Image of male or female, &c. 118. In the New Teſtament eſpecially, when God will be worſhipped in ſpirit and truth, wee are ſtrictly commanded to flie from Idolatry and every kinde of ſuperſtition, Beware of Idols. Flee from Idolatry, and every kinde of ſuperſtition. 1 John 5.21. 1 Cor. 10.7. Coloſ. 2.8.1 John 5:211 Cor 10:7Col 2:8Let no man ſeduce you with will-worſhip. 119. All Idolaters are directly excluded from the kingdome of God; Be not deceived, neither whoremongers, nor Idolaters, ſhall inherit the kingdome of God. Without are whoremongers, Idolaters, and witches. 120. But Popery, for now a thouſand yeares, is altogether made up of filthy ſuperſtitions, and by impure Idolatry is every day more and more profaned. 121. Who is able to reckon up the infinite, vaine, and impious ſuperſtitions, to which daily men give themſelves in Popery with great devotion, to pacifie Gods anger, to merit pardon for ſins, to redeeme ſinnes, and the paines of hell, and purgatory, deviſed to in rich p. 748the Prieſts? Such are, Prayers, and watchings for the dead, their yeerely ſeptimes and trentals, the treaſure and ſuffrages of the Church for Purgatory, pilgrimages to the Images of Saints, to holy places, to the bones and reliques of Saints, their fraternities, religious dedications of Churches and Altars, their exorciſmes, conſecrations of Images and graves, the baptiſing of Bells, uſing of God-fathers to that purpoſe, the choiſe of meats, their quarterly and Lent faſts, their religious and conſecrated cloathes, canonicall houres, devoute proceſſions, perambulations, bacchanals, conſecrations of Prieſts, anointing of the ſ…ck, exorciſing of Chriſmes and Fonts, clipping and ſhaving their hooded coats, ſurpleſſes and quirerobes, candleſticks, conſecrated waxe tapers, lampes, glaſſe viols, torches, tippets, banners, cenſers, drums, wafer coffers, little bels, holy waters, with their exorciſings; hallowed ſalt, hallowed wafers, exorciſed herbs to chaſe away devils, ringing of bels againſt thunder, little Images of Saints wrapped up in clouts, the Letanies of Saints, confeſſions, ſatisfactions, roſaries, conſecrated palme branches, Aſſes crowned with palmes, kiſſes and adorations of the Croſſe, the Croſſe laid up in the grave, their Mattins at the Sepulchre, their ſolemne tumults, their wooden buſling noiſe in the night; the ridiculous aſcending of an Idol inſtead of Chriſt upon the cieling of the Church, their flinging downe of fire and water, their carrying about of the conſecrated hoſt, the innumerable Saints holy-dayes, to be kept under paine of mortall ſin; indulgences, waſhings of feet and of Altars, the waxen Images of the Croſſe, their Agni Dei, and innumerable ſuch like toyes, full of ſuperſtition, Magick, and Idolatry. 122. Which the ambitious Biſhops, chiefly the Popes, to pleaſe the people, have borrowed from Gentiliſme, and, that they might ſeeme to have the more divinity, have transferred them from Judaiſme to the Chriſtian Religion; all which our Saviour,Mat. 15.9. Eſay 29.13, 14.Matt 15:9Isa 29:13Isa 29:14 in one word, hath overthrowne, ſaying, In vaine do they worſhip me, teaching for doctrines mens traditions. 123. So much the more horrible is the Romiſh Idolatry, in that it placeth in Temples, Images and fictitious Statues to the moſt holy Trinity, the moſt incomprehenſible and inviſible God: which Images they worſhip with wax candles, Incenſe, geniculations, groanings and vowes, as religiouſly as they do God himſelfe. 124. That they hang up, and againe crucifie Chriſt our Saviour, now gloriouſly reigning in heaven; and ſet up his Image of wood or ſtone in all their Churches, and corners of their ſtreets, and high wayes, to be worſhipped devoutly by the faithfull, under paine of death, to the great ſcandall and mockery of Infidels. 125. That they worſhip as devoutly the wood of the Croſſe, as Chriſt himſelfe. 126. That they account as ſacred and venerable the ſigne of the Croſſe in the forehead, or in the aire, or upon any thing, as it is expreſſed by the finger, againſt the power of the Devill, and good for hallowing of themſelves. 127. That under the ſpecies of the Hoſt, they really offer, ſacrifice, deſtroy; that is, kill, and crucifie Chriſt (being alive and glorious) every day in the Hoſt more wickedly, then the ſouldiers did, when they crucified him in his humility. 128. That it exhibits the Hoſt of bread, being elevated in the Maſſe, to be adored for a God; the beholders, before they eate, knocking their breaſts, they worſhip on their face, and ſay, Thou art God my Redeemer. 129. That it hath private Maſſes in every corner of their Churches for the quick and the dead. 130. That is makes Maſſes, concerning the Crowne of thornes, the three nailes, and Chriſts foreskin, for Sailers, for Travellers on foote or horſe-back, for great bellied women, for women in travell, for barren women, for ſuch as are ſick of a quartan or continuall fever. 131. That beſides their innumerable fictitious reliques, as they call them, Chriſts conſecrated ſlippers, as an antidote againſt ſin, are ſhewed to religious people, to be gazed upon, which Pope Stephen did at Ravenna. 132. That it religiouſly worſhips, adores, invocates dead men which it hath made Saints, crying out to them, Saint Peter, S. Hyachinth, Have mercy on me, ſave me, open heaven gates to me, give me health of body, &c. after the Pagan manner, who honoured, inſtead of gods, thoſe men whom they thought were received into heaven, ſaith Lactantius. 133. That to the ſame dead men it conſecrates Temples, Altars, Holy-dayes, Maſſes and Sacrifices, and placeth the ſame as tutelar gods over Cities and Provinces. p. 749134. That it worſhips, honours, adores, for the ſoules health, the images and ſtatues of the ſame men, in their temples, narrow lanes, and ſtreets. 135. That they have erected to the Virgin Mary more ſumptuous ſtatues, then to God or Chriſt, being trimmed with gold and ſilk; and conſecrate to the ſame, waxe candles, temples, holy-daies, prieſts, and maſſes. 136. That it devoutly, night and day, invocates the Virgin Mary, ſtiling her, The gate of Paradiſe, the mother of mercies, the life and ſweetneſſe, the treaſurer of grace, the ſanctuary of ſinners, the atoner of wickedneſſe, and mediatreſſe of men; and ſo it leaves nothing but bare words for Chriſt. 137. That it ſalutes every day Mary the Queen of Heaven in that habit or worſhip, which, among the Pagans, was proper to Iſis; which Apuleius the Platoniſt, that he might be transformed again from his Aſinine ſhape to a humane, humbly called upon, Queen of Heaven, or thou beautifull Ceres, &c. 138. Demanding that Mary ſhould command her ſon, by the right of her motherhood, it roares out theſe words, O happy mother, which expiates our ſins by right of thy motherhood, command our Redeemer. 139. That in Poperie, neither God nor Chriſt, but Mary only is the Alpha and Omega, the haven and wind of ſalvation to all men, in that hymne; Thou onelyonly hope of the miſerable, the true mother of orphans, the eaſe of the oppreſſed, the phyſick of the ſicke, and all things to all men. 140. That in Poperie Mary is truly their God, ſeeing that upon her they have conferred the whole honour due to Almighty God alone, by a moſt horrible ſacriledge in Maries Pſalterie; praying to her as to God, and adulterating the holy Scriptures: Lady, in thee have I truſted, let me never be confounded. I truſt in the Lady. Mother ſave mee. The heavens declare thy glory, O Virgin mother. Be mercifull to mee, O Lady. Incline thine eare to me, O Lady, and heare mee. Save mee, O Lady, for thy names ſake. In thine hand, O Lady, there is life and ſalvation. Waſh away all our ſins, and heale all our infirmities, O Lady. Into thine hands, O Lady, I commend my ſpirit. In thy name, O Lady, every knee bowes it ſelfe, both of things in heaven, on earth, and under the earth, &c. 141. That, laſtly, Poperie hath drowned the Chriſtian world in the deep mud of theſe ſuperſtitions, and hath made drunk, with the cup of theſe fornications, the Kings and inhabitants of the earth, great and ſmall, rich and poore, free and bond, as much as in it lyeth, hath drawn them with it ſelfe from Chriſt, to the hazarding of their eternall ſalvation. 142. This is that holy Citie, trod upon by the Gentiles, that is, the Church waſted by the Gentilizing Romans, as Jeruſalem was trod upon by the Roman Gentiles, and that for forty two moneths, thirty foure of which (if wee may gheſſe) are almoſt gone; God grant that the other eight moneths of their treading may be ſhortned for the Elects ſake: in the third viſion of the Revelation. 143. This is that ſpirituall Sodome, the filthy ſhop of whoredomes, and of ſpirituall and corporall Sodomites (for theſe love to goe together) of whom long ſince Petrarch ſpoke, Whoredomes, rapes, incests, adulteries, are now the ſports of Pontificiall wantonneſſe: in the ſame viſion of the Revelation. 144. Theſe are the blaſphemies, to which the Beaſt out of the ſea opened his mouth, againſt God and his Name, whoſe whole glory he hath tranſlated to his Idols, yet (as it will follow) upon himſelfe: 145. And againſt his Tabernacle, the Church, which hee hath defiled with the poyſon of peſtilent doctrine, hath ſeduced with lying ſignes, and hath by horrible idolatry thruſt into deſtruction: 146. And againſt thoſe that dwell in heaven, upon whom, againſt their wills, they have, for their own gain, thruſt divine honours, untill they compelled them to ſucceed into the place of the Gentile Idols, and have wearied them with divers and ſordid offices; giving to one the charge of Hogs; to another, of Horſes; to the third, of Aſſes: making ſuch a Saint the tutelar god of ſuch a towne: another, the furtherer of ſuch a trade: another, the curer of ſuch a diſeaſe, or driver away of ſuch a calamitie, &c. in the fourth viſion of the Revelation. 147. This image of the Beaſt, is that imaginary Kingdome of Popery, filling temples, chappels, ſtreets, cathedrals, with images, pictures, altars, lamps, holy-water pots; which kingdome or image who adores not, is murthered: in the ſame viſion of the Revelation. 148. This is that great Babylon, the mother of fornications and abominations of the earth, with whom the Kings of the earth have p. 750committed fornication, and with the wine of whoſe fornication the inhabitants of the earth are drunk; in the ſame viſion of the Revelation. 149. We have the horrible Idolatry of Popery, into which Gods worſhip is converted, long ſince fore-told by the Angel to John, and now, after the revolution of an age, detected, by the renewing light of the Goſpel. 150. Which other cauſe was moſt urgent for our fathers to forſake and avoid Popery; and ſo we conclude, 151. That an Idolatrous Church is to be forſaken and avoided, becauſe 'tis written, Flee from Idolatry. 152. Popery is ſuch an Idolatrous Church, as is ſaid. 153. Therefore Popery is to be avoided and forſaken.

III. The Antichriſtian tyranny of Popery.

154. The damnable apoſtaſie, and horrible idolatrie of Poperie, is too great a cauſe, why we ſhould flie from it. 155. How much more deteſtable is it, by the acceſſion of Antichriſtian tyrannie? 156. Yet this is more properly the fault of the head, when theſe others have invaded the whole bodie. 157. The two former miſchiefes have begot this third, or neceſſarily gone before them. 158. For, if the Chriſtian world had not been ſeduced by apoſtaſie, faſcinated by idolatrie, it had never ſubmitted it ſelfe to the ſlavery and yoke of Antichriſtian tyrannie. 159. It is tyranny to oppreſſe & undo a Common-wealth got by right or wrong, againſt all right and equitie. 160. The Pope hath invaded and oppreſſed the Church & State of Chriſtendom with a double tyrannie, to wit, ſpirituall and corporall. 161. He invaded the Church in a ſpirituall tyrannie, when, by his pride, he overthrow the Apoſtolicall diſcipline of the Church. 162. The Apoſtolicall diſcipline was Oeconomicall, that under one head, or maſter of the family (our Saviour having gone to heaven, as it were into a far countrie) divers houſhold ſervants, as Apoſtles; and, after them, Biſhops, equall in power, ſhould every one of them diſperſe their owne talents, according to every mans place, for the benefit of the houſe of the living God. 163. For, Let a man ſo eſteeme of us (ſaith the Apoſtle) as of the miniſters of Chriſt, 1 Cor. 4.1.1 Cor 4:1and ſtewards of the myſteries of God. 164. And we reade, that Chriſt, aſcending into heaven, gave to the Church, beſides Apoſtles, Prophets, and Evangeliſts, Doctors alſo and Paſtors, or Biſhops. 165. But wee reade not, that hee gave to the Church a Prince of Prieſts, or high Pontifie. 166. For there is but one Biſhoprick (ſaith Cyprian) which is communicated by parcells to every one. 167. Neither any of us, ſaith the ſame Father, hath made himſelfe a Biſhop of biſhops; or, by tyrannicall tyrannie, doth compell his colleagues to a neceſſitie of obedience. 168. But, when the Church began to increaſe, and withall, the ambition of Biſhops; for orders ſake, becauſe Rome was the head of the Empire, to the Biſhop of old Rome the firſt ſeat was given. 169. Yet obſerving the Canon under written by Auſtines hand, the Biſhop of the firſt ſeat is not called the Prince of Prieſts, or high Prieſt, or any ſuch like thing; but only the Biſhop of the firſt ſeat. 170. This order, and this Oeconomicall diſcipline, continued in the Chriſtian Church for ſix hundred years after Chriſt. 171. Boniface the Third was the firſt that was ſtirred up by Satan, out of deſire of government and pride, to break downe the bars of Apoſtolicall diſcipline, and with much contention played the Tyrant in the Church, being pronounced univerſall Biſhop by Phocas the Tyrant: But, by the ſentence of Gregory his predeceſſor, Antichriſt was declared to the world. 172. From him began theſe words of tyrannie to be uſed in the Roman See, leſt their tyrannie might not be knowne, So we will, So we command. 173. In the Chaire of univerſall peſtilence ſcarce did he ſit one full yeare, according to the Proverb, Too rigid Lords never raigne long. 174. From thence the fume of Catholick pride by Satan was blowne upon the Romane Chaire, which hath propagated the Eccleſiaſticall tyrannie, and encreaſed it unmeaſurably. 175. Hence the Pope hath an heavenly power. 176. The Pope hath the ſame p. 751Conſiſtorie with God, the ſame Tribunall with Chriſt. 177. The Pope is a certaine Deitie, repreſenting ſome viſible God. 178. The Pope hath all lawes within the cabinet of his breaſt. 179. The Pope is Biſhop of the whole world, to whom all Biſhops and Patriarchs ought to be ſubject neceſſarily upon ſalvation. 180. The Pope is an univerſall Prince, King of kings, and head of all within the militant Church. 181. The Pope hath all men for his ſubjects. 182. To the Pope every humane creature is ſubject. 183. To the Pope all power is given, in heaven and earth. 184. The Pope is made Judge over the angels. 185. From the Pope there is no appeale, no not to God. 186. The Pope is above all Councels; he alone hath power to call, direct, confirme, diſanull them. 187. The Pope conferres juriſdiction upon all Biſhops. 188. The Pope cannot ſubmit himſelfe to Councels. 189. The Pope makes lawes to compell the conſcience. 190. The Pope alone judgeth all men, but is judged of none. 191. If the Pope ſhould ſend head-long to Hell many thouſands of ſoules, no man muſt ſay, Why doeſt thou ſo? 192. The Pope can doe all that God doth. 193. The Pope is neither God, nor angell, nor man, according to that Verſe, O Pope, the amazement of the world, who alone art the greateſt of things, thou art neither God, nor man, but a neuter between both. 194. Yea, the Pope is God. 195. The Pope is the cauſe of cauſes, and Lord of lords. 196. The Pope is Gods ſupreme Vicar; and whoſoever ſpeaks the contrarie, is a lyar. 197. We muſt ſtand to the Popes judgement, though the whole world ſhould think to the contrarie. 198. None is equall to the Pope, but God. 199. The Pope is the head and bridegroom of the Catholick Church. 200. Hence we muſt beare, and with pious devotion endure the yoke, which is impoſed by the holy See, though it may ſeem intolerable. 201. But hee that makes himſelfe a God, the Churches husband, is not hee the enemy of God, and of Chriſt, even the Antichriſt? 202. Now, except the Serpent devoure the Serpent, it cannot become a Dragon, as it is in the Proverb. 203. So, if the Pope had not devoured the Roman Empire, he had not been Antichriſt. 204. With the ſpirituall tyrannie hee ſnatched alſo the ſecular. 205. By vertue of that feigned patrimony of Peter, or of the Church, let the Pope be one of the Princes of Italy, by humane preſcription. 206. The Pope, being clothed with the Emperiall robe, and crowned with the Emperors crowne, holding the ſword in his hand, and ſaying, I am Ceſar, is not he the Tyrant of the Empire, and Ceſars enemy? 207. Neither did any one Pope this by chance; the Papall ambition, for theſe eight hundred years, hath devoured the Roman Empire, and trod upon the Emperors. 208. The Emperor ſhould take the oath of allegiance and obedience to the Pope. 209. The Emperor ſhould depend on the Popes judgement, and not the Pope on the Emperors, as is ſaid. 210. The Emperor ſhould bow himſelfe to the Pope; whilſt hee takes horſe hee muſt ſtand by as a Lackie, and muſt hold his bridle and ſtirrop. 211. At a feaſt, the Emperor ſhould hold water to the Pope whilſt he waſheth his hands. 212. The Emperor ought to carry the firſt diſh to the Popes table. 213. The Pope can excommunicate, depoſe, and kill the Emperor. 214. The Pope hath power over all Kings and Princes, over all the Kingdomes of the world, directly, or indirectly, and can give them to whom hee will. 215. Hence the Pope hath two bodies, and two chiefe Pontificalities, like another Numa Pompilius: One way hee is like the Gentile Archflamine; another way like the Roman Emperor, after the Emperor left off the profane title of Pontifex maximus, which Gratian did firſt abandon, as ſome think. 216. Hence he is armed with two ſwords, the ſpirituall and ſecular; becauſe Boniface the Eighth ſaid, Behold, Luke 22.38.Luke 22:38here are two ſwords. 217. Neither did he obtaine this great tyrannie by force onelyonly, at which you may wonder; but by art alſo, and that three waies: by Simonie, by Cunning, and by Curſing. 218. By Simonie, he made all the Clergie throughout the world ſubject to him; in ſelling the ſacred wares of Patriarchats, Biſhopricks, Diſpenſations, Abſolutions, Indulgences, Purgatory fire, Humane ſoules; laſtly, of Hell and Heaven: he drew to Rome the treaſures of Kings, Churches, and Nations; p. 752And what could not the Popes monie doe? 219. By deceit, eſpecially of three ſorts, as it were with ſo many ſpells, he did ſo enſlave the Chriſtian world to him, that not to obey his words, deeds, and beck, by a blind obedience, was counted an hainous crime. 220. Firſt, by a forged Vicarſhip of Chriſt, and Saint Peters ſeat and ſucceſſion; then by the pretence of the Roman Catholick Church, to which all, upon neceſſitie of ſalvation, muſt be ſubject: by which vizard, as by Gorgons head, they turned, as it were into ſtones, Kings, and the inhabitants of the earth, both great and ſmall, rich and poore, free and bond, and had them at his beck. 221. To theſe he added prodigies, and lying ſigns, and ſometimes poyſoned hoſts, by which he proved himſelfe a God in the very event, according to the Apoſtles oracle,2 Theſ. 2.7, 10.2 Thess 2:72 Thess 2:10 Whoſe coming is after the working of Satan, with all power, and ſignes, and lying wonders, and with all deceivableneſſe of unrighteouſneſſe. 222. Hee did eaſily ſuppreſſe, by ſtirring up the people, and abſolving them from the oath of allegiance to thoſe Princes, whom he ſtruck with the thunder of excommunication, if they ſeemed to ſlight it. 223. By this meanes, Gregory the ſecond drove out of the Exarchat of Italy, Philip and Leo, Emperours of the Eaſt, becauſe they forbade Image-worſhip, which is condemned by Gods word. 224. And a little after, Pope Leo (the Eaſtern Emperours upon the ſame pretence being quite driven out of Italy) challenged to himſelfe the Roman ſpoiles, invaded the whole Exarchat; neither did hee ever reſtore it againe to the ſucceeding Emperours, though Image-worſhippers.2 Theſ. 2.3, 4.2 Thess 2:32 Thess 2:4 225. This then is that man of ſin, ſitting in the Temple of God as God, and exalting himſelf above every thing that is called God. 226. This is that double beaſt, having a double riſing, out of the ſea and earth, like an Amphibion, and of two formes, of a double nature, in emulation of Chriſt; both as a ſecular Monarch, and as an Eccleſiaſticall ſeducer; the Antichriſt, figured in the fourth viſion of the Revelations. Rev. 17.1, 7.Rev 17:1Rev 17:7227. This is that Whore, clothed with purple and ſcarlet, drunk with the bloud of the Saints and of the Martyrs; curbing with a bit the beaſt which ſhe ſits upon; in the fifth viſion of the Apocalyps. 228. This is that Babylon, great, proud, tyrannicall,Rev. 18.4.Rev 18:4 ſaying in her heart, I ſit as a Queen, and am no widow, nor ſhall I ſee mourning. 229. Here we have the double tyrannie of Poperie, of old fore-told by the Angel to S. John; and now, after the revolution of an age, detected by the renewing light of the Goſpel. 230. Which third cauſe was moſt urgent for our fathers to forſake, and for us to avoid Poperie: And ſo we conclude. 231. The tyrannicall Church, Babylon, is to be deſerted and avoided, according to the voice from heaven,Rev. 18.7.Rev 18:7 ſaying, Goe out of her, my people, leſt you be partakers of her ſins, and receive of her plagues. 232. The Pontificalitie with Roman Poperie, is a tyrannicall Church, and Babylon. 233. Therefore the Pontificalitie with Poperie was to be deſerted, and is to be avoided. 234. Whoſoever then continues a Papiſt formally (as they ſpeak) that is, whoſoever dies without repentance in this Apoſtaſie, and in this Idolatrie, and under this tyrannie of the Pontificalitie and Poperie, ſhall, without doubt, periſh eternally. 235. In ſaying of this we condemne not, nor do we teach, that their perſons ſhould be deſerted or avoided (God is our witneſſe) but onelyonly their errours and exceſſes above named, which are condemned by Gods word. 236. But rather, charitie ſo commanding us, we heartily pray to God for all that live in Poperie; for kings and ſubjects, for great and ſmall, for the Pope himſelfe and his whole Clergie, that, according to his great merciemercy, he would open the eyes of their hearts, and would convert ſuch as are to be converted, and ſave ſuch as will be ſaved, being ſealed with the ſeale of God in their fore-heads, for Chriſt Jeſus ſake our Lord. To whom be glory, power, and honour for ever. Amen.

p. 753The CREED of bleſſed Athanaſius, concerning the moſt ſacred Trinitie, and the Incarnation of our Lord JESUS CHRIST, the Son of God: With the Notes of D. David Parrie.

Of the Catholick Faith, concerning the Trinity. ARTICLE I.

I. Whoſoever would be ſaved, before all things it is needfull, that he hold the Catholick Faith, which, except every man keep whole and inviolate, he ſhall doubtleſſe periſh everlaſtingly.

The Declaration.

1. WHoſoever.] So the neceſſitie of the Catholick faith to ſalvation is everywhere declared in Scripture. Mar. 16.16. He that beleedeth, and is baptiſed, ſhall be ſaved; but hee that beleeveth not, ſhall be condemned. Where it is manifeſt, that the firſt thing required, is the beliefe of the Trinitie, out of Mat. 28.19. Heb. 11.6. Without faith it is impoſsible to pleaſe God: Therefore it is impoſſible to be ſaved. 2 Theſ. 1.8. The Lord Jeſus ſhall be revealed from heaven, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt. They then that know not God, nor obey the Goſpel, they hold not in every point the Catholick faith; therefore cannot be ſaved, but ſhall doubtleſſe periſh everlaſtingly.

ARTICLE II.

2. And this is the Catholick faith, 3. that we worſhip one God in Trinitie, and the Trinitie in unitie, 4. neither confounding the perſons, 5. nor dividing the eſſence.

The Declaration.

2. THe Catholick faith.] That is called the Catholick or univerſall faith, not which is beleeved by all, but which is neceſſary to be beleeved to ſalvation by all. For ſo Euphronius, Presbyter, in his expoſition of this Symbole of Athanaſius, ſaith, That is called the Catholick or univerſall faith, that is the right faith, which the univerſall Church ſhould hold. It is ſet down in two heads chiefly in this Symbole of Athanaſius: to wit, the faith of the holy Trinitie; and the faith of the Incarnation and Mediation of the Son of God.

3. That one God.] This is the firſt and chiefe myſterie, by which Chriſtian faith is diſcerned from the ſects of Pagans, Jewes, Mahumetans, and Hereticks: For to them it is thought an abſurditie, to worſhip one God in Trinitie, and Trinitie in unitie, that is to ſay, to worſhip and beleeve one God in eſſence, and three in perſons p. 754Father, Son, and holy Ghoſt: As though (forſooth) it were leſſe abſurd in humane reaſon (by which they meaſure faith) to beleeve the worlds creation of nothing, and mans of the earth; or, as the Alchoran feignes, of a bubble of water, and the reſurrection of the dead, after they are conſumed by wormes, by the power of God; which notwithſtanding they beleeve. But what we beleeve and determine concerning God, muſt not be meaſured by the ſhallow capacitie of humane reaſon, from which the nature of God is moſt diſtant; but rather according to his divine will revealed in his word. Now, theſe teſtifie, that the true and eternall God is but one in number and eſſence,1 Cor. 8.4.1 Cor 8:4 Deut. 6.4. Heare, O Iſrael, the Lord our God is one Lord, to wit, in eſſence. (For the name Jehovah in Hebrew, is from being, and properly ſignifieth eſſence or being.) Hee is alſo three in perſons, Father, Son, and holy Ghoſt.Hebr. 12.2.Heb 12:2 For Chriſt (who is the author and finiſher of our faith) being willing, that in the New Teſtament all the Gentiles ſhould by a new ſacrament be conſecrated into one faith and worſhip of one true God, commanded all to be baptiſed in the Name of the Father, Son, and holy Ghoſt, as it were in the name and faith of one true God, conſiſting of theſe three hypoſtaſes, or perſons: For the Father is expreſly called foreign, or divine perſon, Heb. 1.3. Now, ſuch as is the Father, ſuch is the Son, and ſuch is the holy Ghost, Article 4. Neither are we baptiſed but in the Name of the divine hypoſtaſis, or perſon; the Son then is a divine hypostaſis alſo, and ſo is the holy Ghoſt: And theſe three divine hypoſtaſes are one and the eternall God. S. John did more cleerly expreſſe this myſterie of the Trinitie in unitie, ſaying, There are three that beare record in heaven, the Father, the Word, and the holy Ghoſt: 1 John 5.7.1 John 5:7and theſe three are one. He calls the Son, the Word, uſually. Now, by theſe three witneſſes in Heaven, he underſtands either three Gods, or three divine perſons. But not three Gods; for God is one: therefore the three divine perſons are underſtood. And he ſayes, that theſe three are one, either in eſſence, or in perſonalitie; but not in perſonalitie, for ſo they could not be three: therefore in eſſence. And for this cauſe he teacheth, that theſe three are one God in their will, and conſent of witneſſing.

It may be eaſily proved, that this myſterie of the faith was not altogether unknowne to the Fathers of the Old Teſtament; but not ſo cleerly manifeſt to all of them, as now. And, it is no wonder, ſeeing the full revelation both of this, and of other myſteries, were reſerved for the miniſtry of the Son of God, manifeſted in the fleſh,John 1.18.John 1:18 as the finiſher of our faith, by Johns teſtimony, No man hath ſeen God at any time, the onelyonly begotten Son, which is in the boſome of the Father, he hath declared him.

What the enemies of the bleſſed Trinitie, out of humane reaſon, or out of Scripture, maliciouſly depraved, uſe to diſpute againſt this doctrine, ſhall be explained in the progreſſe of our diſputation.

4. Neither confounding.] As the Noetian, Sabellian, Patriſpaſſian Hereticks did; who, as they held but one God, ſo they would acknowledge but one perſon: ſometime of the Father, ſometime of the Son, ſometime of the holy Ghoſt; uſing this reaſon for a principle, at this day common to Jewes, Mahumetans, and Hereticks, That of one individuall nature, there can be but one hypoſtaſis, or perſon: which indeed is true of a finite, and created individuall nature; but of the divine, infinite, uncreated nature, it is falſe, as divine Oracles doe evince.

5. Nor dividing the eſſence.] As the Tritheits doe, and have done, multiplying the eſſence of God, with the divine perſons, againſt Scripture.

ARTICLE III.

6. For there is one perſon of the Father, another of the Son, another of the holy Ghoſt: 7. But the divinitie of the Father, Son, and holy Ghoſt is one, the glory equall, the majeſty co-eternall.

p. 755The Declaration.

6. FOr there is one.] The diſtinction of the perſons, that one is not the other; but the Father is one, the Son another, and the holy Ghoſt another, is evidently taught in Scripture. John 5.32. There is another who beareth witneſſe of mee, and who ſent mee, even the Father, he it is that hath teſtified of mee. John 14.26. But the Comforter, which is the holy Ghoſt, whom the Father will ſend in my Name. John 14.16. I will pray the Father, and he ſhall give you another Comforter. But how the perſons are diſtinguiſhed, it followes in the eighth Article.

7. But of the Father, and of the Son.] Here the conſubſtantialitie and co-equalitie of the divine perſons, is aſſerted againſt Arians, and Photinians, according to Scripture. John 10.30. I and my Father are one, to wit, in the divine eſſence; and therefore in ſtrength and power: but in reſpect of the humane nature, the Father and Son are not one. John 5.7. And theſe three are one, to wit, in reſpect of the divinitie; and therefore in the unitie of will and teſtimonie. So we are baptiſed, not in the names of three, but in the name as of one true God. John 5.18. and Joh. 10.33. The Jewes underſtood that Chriſt made himſelfe equall with God; but he did not equall himſelfe with God in his humane nature; (for, ſo they might truly have ſaid, that he had blaſphemed:) but in the glory of his divinitie, and divine operations. John 16.15. All things that the Father hath, are mine: therefore that one and co-eternall majeſty of the divinitie, which the Father hath, is alſo the Sons, and likewiſe the holy Ghoſts: For, the Father and Son neither are, nor were from eternitie, without the holy Ghoſt: therefore of the three there is one divinitie, an equall glory, and co-eternall majeſtie.

ARTICLE IV.

8. Such as the Father is, ſuch is the Son, and ſuch is the holy Ghoſt: the Father uncreate, the Son uncreate, and the holy Ghoſt uncreate: the Father immenſe, the Son immenſe, and the holy Ghoſt immenſe: the Father eternall, the Son eternall, and the holy Ghoſt eternall. 9. And yet not three eternalls, but one eternall: as there are not three uncreated, nor three incomprehenſible; but one uncreated, and one incomprehenſible.

The Declaration.

8. SUch as the Father.] Here is declared the co-equalitie and conſubſtantialitie of the divine perſons, by the identitie of Gods eſſentiall attributes; becauſe, as the Father, ſo the Son, and holy Ghoſt is uncreated, immenſe, eternall. Of the Father no man doubts. The Son is alſo uncreated; becauſe hee was in the beginning of the creation; and he was God, and all things were made by him, John 1.1, 3.John 1:1John 1:3and nothing was made without him which was made. He is alſo immenſe;Hebr. 1.2.Heb 1:2 becauſe he makes his aboad with the Father, and dwells in the hearts of all the faithfull, John 14.23. Epheſ. 3.17. And, He is with us alwaies, even to the end of the world. Likewiſe eternall;Mat. 28.20.Matt 28:20 becauſe before the foundation of the mountaines were laid, before the hills he was borne, Prov. 8.25. John 1.1. And, he is Alpha and Omega, the beginning and ending, the firſt and the laſt. Revel. 1.8. and 21.6. and 22.13. The holy Ghoſt likewiſe is uncreated; becauſe, in the beginning of the creation, as the Creatour, he moved upon the ſuperficies of the waters, Gen. 1.2. He adorned, or made the heavens. Job 36.13. He made, and he put life in Job, Job 33.4. &c. He is alſo immenſe; becauſe he dwells in us, Rom. 8.9. 1 Corinth. 3.16. 2 Tim. 1.14. Hence Didymus ſaith well,Didym. lib. 1. de Spiritu ſancto. If the holy Ghoſt were one of the creatures, he ſhould have a ſubſtance circumſcribed, as all things that are made, although they are not circumſcribed: For, ſeeing the holy Ghoſt is in many, he hath not a circumſcribed p. 756ſubſtance. Likewiſe eternall, becauſe he was in the beginning of things, Gen. 1.2. and becauſe God was never without his Spirit.

9. And yet not three.] As the divine Eſſence is not multiplied with the perſons, becauſe there is one common to three; ſo the right faith forbids us to multiply Gods eſſentiall attributes with the perſons, becauſe they are one and the ſame common to three. As the Catholick faith then forbids us to beleeve with the Tritheits, three Gods, but worſhippeth one God in Trinity: ſo it forbids us to ſay three uncreated, three immenſe, three eternall; but one uncreated, one immenſe, and one eternall it profeſſeth to be in the Trinity.

ARTICLE V.

10. Likewiſe, the Father is almighty, the Son almighty, and the holy Ghoſt almighty; 11. And yet there are not three Almighties, but one Almighty: even ſo, the Father is God, the Son is God, and the holy Ghoſt is God; and yet not three Gods, but one God. So the Father is Lord, the Son Lord, and the holy Ghoſt Lord; and yet not three Lords, but one Lord.

The Declaration.

10 LIkewiſe almighty.] Here is further declared the coequality and conſubſtantiality of the divine perſons, out of the unity of the divine attributes, and of the divinity it ſelfe; becauſe, as the Father, ſo the Son, and ſo the holy Ghoſt is Almighty, and God, and Lord. Of the Father no man doubts. The Son is alſo omnipotent; becauſe, whatſoever the Father hath, the Son hath alſo, and therefore omnipotency, Joh. 16.15. And he is called expreſly God almighty. Rev. 1.8. and 4.8. He is alſo God, and the true God, 1 John 5.20. God bleſſed for ever, Rom. 9.5. Where the Name of God doth ſurely ſignifie the Divine ſubſiſtence, and not the attribute onelyonly of that ſubſiſtence: againſt two moſt impudent ſayings of Socinus, That the ſimple Name of God, when it is given to Chriſt, doth no where ſignifie his ſubſiſtence: and that it is no where found in the Scripture, where the Name of God, being the ſubject, is neceſſarily referred to Chriſt. The firſt of theſe is refelled by divers places of Scripture, eſpecially theſe, Rom. 9.5. Of whom Chriſt is after the fleſh, who is above all, God bleſſed for ever. 1 John 5.20. We are in that true one, in his Son Jeſus Chriſt. He is the true God, and life eternall. The latter is falſe, both by theſe and other places, Acts 20.28. God hath purchaſed the Church by his owne blood. 1 Tim. 3.16. God was made manifeſt in the fleſh. He is alſo Lord. Luke 2.11. To you is borne this day a Saviour, which is Chriſt the Lord. The holy Ghoſt is alſo omnipotent, Becauſe all graces and divine operations one and the ſame Spirit doth worke, diſtributing them apart to every one as he will, 1 Cor. 12.11.

Likewiſe, he is that God and Lord, who ſpake of old by the Prophet Iſaiah, Acts 28.25. And by the mouth of David, Acts 1.25. In whoſe Name we are baptiſed, Mat. 28.19. And, who is a witneſſe in heaven with the Father and Sonne, 1 John 5.7. The Hereticks cavill, that they finde it not literally written, that the holy Ghoſt is God: which is too frivolous a ſubterfuge. Where is it literally written, the Father is God, the Son is God? What faithfull man will require ſo many letters written, when the thing it ſelfe is written? Is it not plainely written, 1 John 5.7. The holy Spirit beares record in heaven? And preſently after, The witneſſe of God is greater? Acts 5.3. Thou haſt lyed to the holy Ghoſt? Then by and by, Thou haſt lyed to God? 1 Cor. 3.36. You are the temple of God, and the holy Spirit dwels in you? And ſhortly after, c. 6.19. You are the temple of the holy Ghoſt? He is alſo Lord; becauſe we are as well baptiſed in the Name of the holy Ghoſt, (that is, into his worſhip, ſervice, and obedience) as in the Name of the Father, and of the Son, Mat. p. 75728.19. and the Apoſtles call upon God, who ſpake by the mouth of David, Why did the Gentiles rage? that is, they call upon the holy Ghoſt thus; Lord, thou art that God, who made the heaven and earth, ſeas, and all things in them, Acts 4.24.

11. And yet not three.] See Numb. 8.

12. And yet not three.] But one Lord; to wit, Jeſus Chriſt, 1 Cor. 8.6. Is not then the Father Lord, nor the holy Ghoſt Lord? The Catholick faith doth thus reconcile this, that onelyonly the Father is Lord, the Son and holy Ghoſt by the dominion of the deity common to the three Perſons, which conſiſteth in the creation and government of all things: and from which dominion the Apoſtle, 1 Cor. 8.6. excludes not the Father and holy Ghoſt, but falſe gods and all creatures: But Jeſus Chriſt is the one and onelyonly Lord by the dominion of mediation, which is not common to the three Perſons, but proper to Chriſt, which conſiſteth in the Propheticall, Prieſtly, and Kingly office of the Mediatour, and from which the Apoſtle, 1 Cor. 8.6. excludes not ſo much the Father and holy Ghoſt, as the fictitious mediatours of Pagans, Jews, and Antichriſtians.

ARTICLE VI.

13. For, as we are compelled by the Chriſtian verity to confeſſe ſeverally each perſon to be God and Lord, ſo we are forbid by the Catholick faith to ſay, there be three Gods, or three Lords.

The Declaration.

13. FOr as.] This Article gives a reaſon of the Antitheſis of the fourth and fifth Article; which reaſon was declared before out of Scripture, in which alone the Chriſtian truth, and Catholick religion is grounded, both in reſpect of the equalitie of each perſon, as alſo in regard of the conſubſtantialitie of the ſame in the Trinitie: therefore the Chriſtian veritie compells us to confeſſe, each perſon to be God and Lord, becauſe the Scriptures, which affirme the ſame, cannot faile, as it was Number 9. And the Catholick faith forbids us to ſay, there are three Gods or Lords; becauſe the Scriptures which affirme one God and one Lord, cannot faile, as is ſaid Numb. 3. and 11.

ARTICLE VII.

14. The Father 15. is made of none, 16. nor created, 17. nor begotten; 18. the Sonne is from the Father alone, 19. not made, 20. nor created, 21. but begotten: the holy Ghoſt 22. is from the Father and the Son, 23. neither made, nor created, 24. nor begotten, 25. but proceeding. There is then one Father▪ not three Fathers; one Son, not three Sons; one holy Ghoſt, not three holy Ghoſts.

The Declaration.

14. FAther.] This Article declares the third, concerning the diſtinction of the perſons, which conſiſteth in a diſtinct manner of exiſting, proper for each perſon.

15. Of none.] The Greek is foreign. that is, made of, or from none, having no off ſpring or originall from any other, becauſe he is from himſelfe.

16. Nor created.] The Greek is foreign, neither made of any; for, (neither created) otherwiſe he ſhould be the creature of another.

17. Nor begotten.] So it is in the Greek: hence the Greek Divines call the Father foreign, unbegotten; for, if he were begotten, he ſhould be the Son, not p. 758the Father: And this is the manner of exiſting, by which the Father is diſtinguiſhed from the Son, and holy Ghoſt, becauſe he is of none but of himſelfe.

18. The Son from the Father.] Not alſo from the holy Ghoſt; for, as the Father onelyonly hath the Son, ſo the Son is onelyonly from the Father: therefore he is not the Son of Abraham, David, and Mary, but according to the fleſh.

19. Not made.] When the Apoſtle ſaith, He was made of a woman, Gal. 4.4. that is underſtood according to the fleſh, not according to the divinity.

20. Nor created.] As Arius blaſphemed, that the Son was firſt created; abuſing a corrupted place in the Apochrypha, Syrac. 24.14. and depraving other Scriptures, which call Chriſt the beginning of the creature of God; to wit, not a paſſive, but an active beginning. Col. 1.5.18. Rev. 3.4.

21. But begotten.] In the Greek it is, begotten of the Father, and that alone; therefore he is the onelyonly begotten of the Father, John 1.14. and that Wiſdome that was begot, before the mountaines were made, Prov. 8.25. that is, from eternity. This eternall generation of the Son from the Father, is the ineffable communication of the divine Eſſence, by which alone the ſecond perſon of the divinity from the firſt alone, as a ſon from the father, receives the ſame eſſence, whole and intire which the father hath: and this is the way of exiſting by which the Son is diſtinguiſhed from the Father and the holy Ghoſt, becauſe he is onelyonly begotten of the Father.

22. From the Father.] So it is in the Greek, from the Father, as John 15.26. foreign, &c. Who proceedeth from the Father; but Athanaſius ſaith not, from the Father alone, as he ſpake of the Son, foreign, of the Father alone: which excluſive particle, when the later Grecians, againſt the minde of the Apoſtles, and of Athanaſius, at length added; the Latine Church, to fill up the Scriptures meaning, ſaid, [From the Father, and the Son.]

23. Not made.] This is againſt the Macedonians, who feigned the holy Ghoſt to be a creature, created motions, and created ſpirituall gifts.

24. Nor begotten.] Becauſe, ſo he were the Son; for, to be begotten, is to be the Son.

25. But proceeding.] So it is in the Greek, as it is ſaid, John 15.46. for, this proceſſion or emanation is the ineffable communication of the divine Eſſence, by which alone the third perſon of the divinity from the Father and the Son, as a Spirit from him whoſe Spirit he is, receives the ſame entire eſſence which the Father and Son have. Concerning the manner of this proceſſion and generation, to thoſe that curiouſly enquire, that of Damaſcen ſhould be anſwered, foreign &c.Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and proceſſion we have learned, but which is the manner or way of this difference we know not. And that of Ambroſe. Licet ſcire, &c. We may know that the Son is begot, (and ſo that the holy Ghoſt proceeds) but we may not know how he is begot, and how he proceeds. And this is the way of exiſting, that he proceeds from the Father and the Son: for, he is the Spirit of the Son, no leſſe then of the Father, Rom. 8.9. Gal. 4.6. and he is ſent from both, John 15.26. he proceeds then from both.

ARTICLE VIII.

And in this Trinity 26. none is before or after other, 27. none leſſer or greater then other; 28. but all the three perſons are co-eternall among themſelves, and co-equall: ſo that in all things, as is ſaid, the unity in trinity, and trinity in unity is to be worſhipped: 29. He then that will be ſaved, muſt thus think of the Trinity.

The Declaration.

26. NOne before.] To wit, in nature and time; though in order of exiſtence the Father be the firſt, the Son the ſecond, and the holy Ghoſt the third perſon.

p. 75927. None greater.] Becauſe God admits no quantity: but when Chriſt ſaith, he is leſſer then the Father, John 14.28. he ſaith this, not in reſpect of his divinity, but onelyonly in regard of his mediation and humanity; otherwiſe, that could not be true, when he ſaith, I and my Father are one. All that the Father hath are mine.

28. But all.] The co-eternity then, and co-equality, and the co-eſſentiality alſo of the Trinity, is altogether to be worſhipped.

29. He then that will.] He therefore hates his owne ſalvation, who beleeves not the holy Trinity: for, Whoſoever denieth the Son, hath not the Father, 1 John 2.23. And, Who hath not the Spirit of Chriſt, he is none of his, Rom. 8.9. For no man can ſay, that Jeſus is the Lord, but by the holy Ghoſt, 1 Cor. 12.3.