seizeth vpon heaven and placeth therein such as haue committed fornication with her And therefore it is the religion of Antichrist Thy friends ô God are very much honoured of me Likewise that saying of Ecclesiasticus fulfilled * Nations shall declare his wisdome the church speake forth his praise and also the rites of friendship true loue observed which is to loue our friends frind for our friends sake and incomparably more the Saints of God for their and our loue towards God a Psalm 138.17 * Cap. 39.14 Resolution of the 16. Reason Popish religion only hath canonized her Professours for Saints after death and celebrateth their annuall memories Ergo. What Popish religion is Antichristianisme ANSWERE 1 I grant the whole 2 Blasphemous wretches Is it not inough more then inough that miserable Papistes with intolerable boldnes arrogate vnto themselves the name of Catholiks al the prerogatiues priviledges of Christs Church in earth but with sacrilegious impiety they will needs lay violent hands and seize vpon heaveÌ„ the throne of GOD the kingdome of the SAINTS blasphemously challenge the same for their Professours who it is most certaine are cast downe head-long into the pitte of hell 3 Iudge not Christian Reader that I pronouÌ„ce this sentence vnadvisedly rashly or vncharitably * Note well Never any Man DYING a PAPISTE enioyed heaven or escaped hel I have the word of GOD for my warrant herein which must iudge both thee and me Read Apocalyps 14. vers 9.10 11. the Text is pregnaÌ„t plaine This point I haue handled at large in my booke De Ecclesia Antichristi 4 Holy Sainte LVTHER saith Papa muleâ—s in sanctorum Catalogum refert qui taima detrusi sunt tartara loanneÌ„ HussuÌ„ damnatum Satanae tradidit quem coeli beatum esse incolam nemo dubit averit nisi qui Christum veracem esse negaverit Absit ô Papa me tibi SanctuÌ„ indicari te Satanae Sanctum esse faecilè patior Luth. in Colloq de Ioanne Huss Reason of Religion 17 17. REASON OF RELIGION A religion whose refuse and revolted Priestes are deemed lawful and a Manifest vntruth â—ufficieÌ„tâ—y ordered to preach the word of God to minister Sacraments to exercise all spirituall iurisdiction in the Protestant Puâ—â—ane Congregation A proofe which seemeth vnanswerable that b They argue ex non concessis our Church is the true Church for were her doctrine false she teaching in many points as shee doth it must needes follow that she is c This we grant the synagogue if not the arch-synagogue of SathaÌ„ consequeÌ„tly he hath not can possibly haue God the divell being so contrary d Popish Priests are no lawfull Ministers in the true church auctority to initiate make lawfull compleate Ministers for exercising spirituall faculties in the true Church Neither is the Protestant Minister or Bishop comming to our Catholike fraternity as many come of the first sorte reputed other then for meere e Certainely hee that denieth falleth away fro the faith of Iesus Christ is vâ—worthie to bee a Minister of his Gospell lay-meÌ„ without orders Resolution of the 17. Reason Popish religion is that whose refuse and revolted Priestes are deemed lawfull sufficiently ordeined to preach the vvord of GOD to minister the Sacraments and to exercise all spirituall iurisdiction the Protestant Congregation Ergo. Popish religion is vndoubtedly true religion and consequently to be tolerated ANSWERE I To the Antecedent 1 WE hould Popish Priests accursed because their Priest-hood is not of GOD. But if in obedience to the divine coÌ„mandement Apoc. 18.4 they come out of Babylon forsake Antichrist renouÌ„ce their errours ioyne theÌ„selves vnto the true Church of Christ if theÌ„ they have sufficient giftes are willing to exercise that function or if otherwise the Church hath neede of their helpe that way they may ought to be received as Ministers of Iesus Christ 2 Neither is it any greasing or shaving which they received in the Popish synagogue that makes them to be Ministers in deede the Popish ordination being nothing else but meere prophanation but they having fit gifts and other necessarie circumstances concurring their being acknowledged to be true Pastours and Ministers by the whole Church the Magistrate and People 3 There is no true Ecclesiastical vocation in the Papacy because they have remaining in their Church no appearance of such things as by the word of GOD are required for the constitution of a lawfull vocation They have no Election no examination of doctrine no approbation of manners nor consent of the Church But let vs examine their owne Canons 4 If they which come vnto their Bishoprikes either by money or by the favour of Princes be not Bishops indeed and have no right of instituting other Bishops or ordaining Priestes as the ancient Canons expresly testifie Can. Apost 29. 30. CoÌ„cil Chalcedon Can. 2. If a Bishop cannot be elected but by a Synode and if the election of him that is otherwise elected be meerely voide no election at all as was decreed in the Councell of Antioch If they who sell or buy their Orders bee no Priestes as the Councel of Basil concluded theÌ„ what one Bishop or Priest is there in the Popish Church that hath a lawfull calling 5 Briefly in few wordes Popish PRIESTES Note well are no more the Ministers of the Gospell of Iesus Christ then were the Priestes of Bacchus or any other idolatrous Sacrificer among the heathen Gentiles II To the Consequence 1 The Consequence hath no coherence with the Antecedent for it doth not follow that because Popish Priestes acknowledging their heresie and confessing the Gospell of Iesus Christ being every way fit for the Ministrie by the approbatioÌ„ of whoÌ„ it appertaineth vnto are received as Ministers amongst vs therfore Popery is true religioÌ„ seeing they presume to do nothing by that auctoritie whereby they were ordained in Popery but for all their orders take themselues for meere lay-men 2 The Argument is thus rather concluded Popishe Priestes being in themselues execrable if they renounce Antichrist and turne vnto the Lord by the approbation of the church are lawfull Ministers of the Gospell Ergo Popish religion which ordained such Priests is execrable and the religion of Protestants whereof after their conversion they are lawful Ministers is the true religion and faith of Iesus Christ Reason of Religion 18 18. REASON OF RELIGION A Religion to whose antiquity and veritie of most part of her doctrine controversed the fashion of every Church Chappell and Chancell the records of every Hospitall Colledge and Popish Religion is no ancienter then the Abbres Cloisters of Friers and Nunnes Anbey decared yea every ancient sepulched church-window graue-stone do bring giue apparant evidence as thing al wearing her badges and contestoying her elder childrens faith devotion and piety Resolution of the 18. Reason Popish Religion is that to whose antiquity and
verity the fashion of every Church Chappell and Chancell the records of every Hospital Colledge Abbey the ancient Sepulchers church windowes and graue-stones do giue apparant evidence Ergo Popery is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THe Pagan religion is such to whose antiquity the Temples Arches Pyramides and all sortes of ancient monuments do bere record And will the Suppliants by this argument confirme the verity of Paganisme as they doe of Poperie 2 The monuments and records which the Suppliants alleadge declare only that Popery is auncient which wee will grant them for Antichrists raigne was ancient and very ample he beganne to worke in the Apostles time 2. Thess 2. 3 Christ saith vnto his disciples speaking of the Scribes and Pharasies false glosses doctrine Mat. 5.21 It hath bin said of olde Mat. 19 8 But from the beginning it was not so So say we of Popish religion Popery is old but froÌ„ the beginning it was not so 4 The Papistes are like vnto the Gibeonites who by their old sacks old bottles old shoes old rayment dry and mouldie bread Iosh 9.4.5.6 preteÌ„ded they came from a far country whereas they were the next neighbours So the Papistes by their old Churches old Chappels old Chancels olde records old hospitals old Colledges old Abbeyes ancient sepulchers ancient Church-windowes and ancient graue-stones pretend antiquity whereas in deede they are hatched since the time of the Primitiue Church II To the Consequence As the Heathen Gentiles for all their ancient records and monuments were not therfore the Church of God nor their religioÌ„ vnto whose antiquity those monuments gaue evidence true Religion So neither are the Papists for all their shew of antiquity the true Church nor their religion true Religion Reason of Religion 19 19. REASON OF RELIGION A Religion whose grounds and foundation are so rocky and sure and the propies and testimonies alike infinite ample abâ—uÌ„dant and vnanswerable a the Protestant himselfe assay Ied by the Puritane and other facts knowes not how to defend positions encountred but by flâ—ng to the strengths impregnable argumentes of the Catholike Romane Church and her Doctors A notorious lie Resolution of the 19. Reason Popish Religion is that whose grounds are so sure as the Protestant assailed by the Puritane knowes not how to defende himselfe but by flying vnto the impregnable arguments of the Popish Church and Doctors Ergo Popery is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THe Antecedent is a begging of the question It is not true that the Protestants do vse Popish Arguments against the Puritanes 2 The only foundation and grounde of Popish Arguments is the determination of the present Pope who is the only determiner iudge and decider of all religion controversies amongst Papists which the Protestants detest and condemne to the pit of hell 3 As for the Doctors of the Popish Church D. Thomas Stapleton D. Richard Briflow D. Robert Bellarmine c. We condemne them as Heretiques and giddy fellowes If the Suppliants meane not these Doctors they shoulde haue nominated others that we might discerne whether they were Popish Doctors or no. II To the Consequence If the Protestants did vse Popish arguments yet were that no confirmation of Popery For it is not the Protestants vsing of arguments that can make them true and impregnable but conformity with the Scriptures with the force and rule of reason Reason of Religion 20 20. REASON OF RELIGION A Religion that teacheth (a) They speak by contraries 〈◊〉 They make most of these Scriptures not a Mat. 7.13 the broad large but the narrow and straite way such as holy writ affirmeth the way to heaveÌ„ to be as annuall b Joh. 20 23. confessioÌ„ to a Priest c Psalm 6.7 Matth. 3.2 and 11.21 Mark 1.15 Luk 13 3. 2. Cor. 12 21. Act. 1 38. and 26 20. pennance d Levit. 5.16 Luk 19.8 restitution e Ezech. 8.30 Joel 2.12 Matth. 3.8 Luk. 3.8 1. Cor. 11.32 satisfactioÌ„ prescript fasting daies set times of abstinence f Levit. 23.21 Psalm 75.12 Eccles 5.3 1. Tim. 5.12 speak what they please perfourmance ofvowes g Ephes 4.5 one vniforme stinte of faith h Rom. 8.13 Colos 3.5 mortification of the old man and the like Iniunctions neither (b) An evidens slander observed nor impoâ—ed by other Religions but rather liberty in their steed yet all of them directly and plainly (c) A flat vntruth prescriâ—ed in holy Scripture except only the appointment of prescript time for confessioÌ„ fasting and abstinence a power and prerogatiue left to the wisdome ordering oâ— the Catholike Church of whose (d) So far forth as they tâ—ath out of the word of God they are to be obeyed Prelats our Saviour himselfe saith i Luke 10.16 Fee that heareth you heareth me and he that despiseth you despiseth me Which authority also was given to the Biships of the old Law and of consequence more to the chiefe Prelates of the new (e) They make the Gospell a new law Law He that shall vvaxe prowde refusing to obey the commaundement of the Priest shall die by the decree of the Judge Deut. 17.12 Resolution of the 20. Reason Popish Religion teacheth annual confession to a Priest pennance restitution satisfaction prescript fasting dates set times of abstinence performaÌ„ce of vows one vniforme stint of faith mortification of the old man Ergo Popish Religion is true and to be tolerated ANSWERE I. To the Antecedent 1 POpish auriculer Confession is no where grounded vpon the Scriptures That place of Ioh. 20.23 Whose sins ye remit they are remitted vnto them c. is nothing at al vnto this purpose For their sinnes may be remitted vnto the penitent who acknowledge themselues sinners and retained vnto the vnpenitent who refuse to repent 2 Popish pennance we improue because it containeth manifold errours and blasphemies against the Gospell of Iesus Christ 1. They say it is a sacrament 2. By the efficacy of it the blood of Christ washeth away our sins 3. It is not regeneration but an healing of a man regenerated 4. It pardoneth sin Catech. Rom. pag. 419. 424. Tho. 4. dist 14 q 5. art 1. But godly sorrow for sinne we hould necessary vnto salvation we practise and teach 3 Restitution of goods wrongfully gotten wee teach practise wheras iâ—deed the Popish religion hath suÌ„dry waies to hinder actual restitution wherof the principal chiefest is the Popes dispensation pardon which even in this case as is notoriously knowne is granted 4 Satisfaction either civil politique that is a recoÌ„pence for iniuries and damages offered any way to our neighbours or Canonical Ecclesiastical which is done vnto the Church CoÌ„gregation by open offendors testifying their repeÌ„tance our religion teacheth embraceth But Popish satisfactioÌ„ wherby they satifie the iustice of God for the temporall punishment of
not a propertie belonging vnto the Church of God I We BELEEVE the holy Catholike Church But faith is the evideÌ„ce of things which are NOT SEENE Heb. 11 II In the visible Church there are many Hypocrites but God only knoweth who are such De occultis non iudicat Ecclesia And Christ ONLY knoweth who are his Ioh. 10.2 Tim. 2. III By examples in the holy Scriptures the Church is described to be invisible 2. Chron. 15.3.4 Now for a long season Israel hath bin without the true God and without Priest to teach and without law But whosoever returned in his affliction to the Lord God of Israel and sought him he was found of them At this time Christ was not without his spouse but albeit the Ministry was corrupted hee had his invisible Church 1. King 19.18 I leaue seaven thousand in Israel that haue not bowed the knees to Baal This company was not seene with corporall eies And in the time of Christs coÌ„ming GOD had his invisible Church Marie Ioseph Zacharias Elizabeth the wise men that came from the East Simecon Anna c albeit publike Ministery was corrupted IV Paule saith Rom. 2.28.29 He is not a Iew which is one outward neither is that circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision it of the heart in the spirite not in the letter whose praise is not of men but OF GOD. 2 Those places of Scriptures which the Suppliant quote proue only the durance holynes integrity good workes of the Church not the visibility thereof vnto all persons at all times 4 As for the suppliants Dilemma The vnknowne companie did either professe their faith and refuse to communicate with the false Church or they did not If they did professe their faith and refuse to communicate with the other theÌ„ was it not invisible If they did not professe their faith nor refuse to communicate with the false Church they could not be the true Church c. I answere 4 I. If they did not professe their faith c they could not be the true Church Here the Suppliants meane publike profession and open refusall we deny this Position indeed they can never proue it By their reason this is a good argumeÌ„t Those seaven thousands which bowed not their knees vnto Ball either professed their faith or did not If they did professe it how could not Elias see them If they did not professe it then they were not the true Church and yet who seeth not the vanity of it 5 II. They adde That vnknowne company coÌ„municated with the false Church I marvel how the Suppliants know this Go to let vs vrge them with a Dilemma seeing they affect such kind of arguing so much I that company was vnknowne hovv know they what they did If they were not vnknowne but professed openly then what haue they to obiect 6 The Christian Reader may read in the 8. and 9. Chap. of the Prophecie of Ezechiel concerning those faithfull people that mourned and cryed for the abominations that were committed in Hierusalem how the Lord coÌ„maunded to set a marke on their forheads least they should perish learne thence that the Lorde wanteth no meanes to vindicate and saue his Church from destruction even in time of greatest calamity Reason of Religion 32 32. REASON OF RELIGION A Religion in whose largenes spreading amplitude over the whole world the predictions and promise of our Saviour are a These predictions are not verified in Popery but in true Christianitie verified not can take their truth and verification in any other sect or doctrine that ever was or is at this day on earth This Gospell of the kingdome saith our Saviour shall bee preached in the whole worlde for a testimony to all Nations Mat. 24.14 And by the pen of another Evangelist That penance shoulde be preached in his Name and remission of sinnes vnto all Nations Luk 24 47. And our Lord also compared this his Gospell to a Mustard seede one of the least of all seeds in the beginning but wheÌ„ it is growne it maketh great boughes so that the birds of the aire that is as Expositors interprete the greatest Powers and the most wise of the world come and dwell vnder the shadow thereof Mat. 13.31 Mark 4 32. making their residence happynesse and rest therein A resemblance predictions which cannot agree or fall in with any b An evident vntruth other religion saue only with the Catholike Romane Religion and with this very fully as the particulars precedent and subsequent doe cleerely demonstrate Resolution of the 32. Reason Popish Religion is that which is spread over all the world Ergo Popish Religion is true and to be tolerated ANSWERE 1 THis reason is the very same with the 29. and is there answered 2 Those predictions which the Suppliants speake of doe belong only vnto our Church For wee professe that very same doctrin which the Apostles preached vnto the whole world Many Kings great Powers and infinite Wise meÌ„ are professours of our Religion Yea our religion at this instant is much more diffused abroad then Popery is For we see that most kingdomes and countries in Christendome haue shaken of the yoke of Popery yea there is no Province nor Citty in Europe but there are therein very many who are addicted vnto the Gospell of Christ disclaime Popery and professe the same religion that we doe Reason of Religion 33 33. REASON OF RELIGION A ReligioÌ„ that hath alwaies had as the Apostle assureth Gods church should ever haue yeelding also fowre weighty causes of the same a perpetuall visible continuance of knowne a Not Popes Cardinals Pastors and Doctors to the consummation of the Saints the first cause vnto the worke of the ministery the second cause vnto the edifying of the body of Christ the thirde cause that now we be not children wavering and caried about with every winde of doctrine the fourth cause and this vntill wee meete all into the vnity of faith that is to the worlds end Which successiue eveâ—â—ontinuing duration of Pastors and Doctors the same being also promised before to the true Christian Church by severall a Psal 88.31 sequ Esa 59.20 21. Ierem 31.31 sequ Ezech 37.25 Prophets and so greatly materiall in it selfe as without it there can be (b) False See the answere no Church as both b Lib. 4 epist 9. S. Cyprian and c Lib. contr Luciferian S. Hierom doe absolutely affirme hath not nor can bee ever proved to haue beene fulfilled in any other Church saue only in the Catholike Romane Church and in it most apparantly demonstrable by the Ecclesiasticall histories of all ages and by the shorte space or rather momentary blast of time that al other Religions compared with ours haue indured Resolution of the 33. Reason Popish Religion hath alwaies had a perpetuall visible continuance of knowne Pastours and Doctors
all faithfull Catholikes in EnglaÌ„d in Saxonie are to be excused who doe not exempt themselues from the power of their Superiours nor wage warre against them for commoÌ„ly they have not wealth strength inough to warre against their Princes they are in great danger So saith Dominicus Bannes in 2.2 Tho. q. 12. a. 2. col 479. A. B.C. edit Lugdun 1588. Martinus Ledesmius in 2.4 Tho. q. 15 a. 5. fol. 120. col 4. is of the same iudgment 7 FINALLY their Canonists decree ratifie the same Conclusions Gregorie VII saith We keeping the statuts of our holy predecessours by our Apostolicall auctoritie do absolve froÌ„ their oath alleageance such as are so bouÌ„d vnto them that be excommunicated we forbid them by all meanes that they observe no faithfulnes nor obedience vnto them vntill such come to make satisfaction Caus 15. q. 6. c. Nos SanctoruÌ„ Iac. Simancha writeth For the Kings heresie not onely the KING himselfe is deprived of his kingdome but also HIS * Note still SONNES caÌ„not succeed after him Iac. Sim. lib. de Catholic Institut Tom. 11. tract Illustr in vtraquex Iuris facultate IurisconsultoruÌ„ part 2. tit 9. f. 132. nu 259. The same Position houldeth Ioannes Lupus Deture Navarra par 1. § 7. Also Antonius Corsetus saith A ChristiaÌ„ King becomming an Heretike looseth his Kingdom which is given vnto * Good again a Catholike possessour Cors de Pot. Reg par 5. nu 6. See Bald. in l. 1. in 13. Col. in repe C. de emaÌ„ci libe Notat in C. 1. de praescr 8 Note I beseech you in the bowels of our Saviour Christ Iesus marke I say you illustrious thrice renowmed Kings whose eies harts GOD hath opened to behold his truth and vnfeignedly to embrace the Gospell of his Sonne this is the king-quelling doctrine of Popety this al their writers teach professing that all their Divines hould so that al true Catholikes beleeve so and calling them Heretiques that doubt of it Behould Popish religion armed to cut your throates And that you haue beene hitherto safely protected it was no through the innocency of Popery or defect of Papists malice hatred against you as Dominicus BaÌ„nes acknowled â—â—eth poison to stab to murder you through the special blessing and preservation of Almighty GOD who never faileth such as trust in him faithfully call vpon his name 9 But that all men may see the vanitie falshood of this wicked and divellish doctrine of Poperie What can all the Papists in the world or all the Divels in hel say to this that followeth No King by the lawe of Nature or by the law Divine can be deprived of his Kingdome or dominion over his subiects for falling away froÌ„ the faith the reason hereof is plaine because Faith is not the foundatioÌ„ of dominion but some other politique title having force and strength from the law of Nations as the title of hereditarie Succession of Election of Conquest or iust acquisitioÌ„ by lawful warre c. which titles may remaine and stand firme without Faith 10 This I haue argued vpon supposition But our Kings and Princes haue not by the mercies of GOD fallen from the faith they are no heretikes as wee are ready to demonstrate out of the word of GOD against al Papists powers of Satan The Popish Princes are they who fell froÌ„ the faith and worship the Beast and therefore their decrees stand in force against themselves not against vs. II To the Consequence If Popish religion did teach nothing against the lawfull auctoritie of Kinges and Princes yet were it not therefore true religion for it might erre in the foundation of faith against other partes of the Scriptures as it is manifest it doth wherefore it is neither true nor to be tolerated in any Christian societie Nor are these ô most gracious Soveraigne the only respectes that thus embolden vs to become humble suiters at your Hignesse foot for toleration of Catholike religion a Yet more reasons but our manifold b Causelesse complaintes daungers vnder-gone our several losses and indignities sustained and the stoore of Catholike blood that hath bin shed for affecting your mothers Rightes and Title and for seeking how to succour her piteous distresses person the worthiest Queene that many ages enioyed living a long imprisoned Confessour and dying a most glorious Martyr serue also to plead and cry to your Maiestie for commiseration of our case grant of the Petition we make And as our true loue zeale and tribute of service did not then dilate and extend it selfe on y towards your Highnes deare mother but in throuâ—h her reached also to c Sore against the Papists wils your sacred Maiesty so since the time of her happy Crowne of Martyrdome our wishes indevours actions haue ever levelled as much as lay in our power to the most advauncing of your d Proue that Parsons denyeth it Maiesties Title Yea the pressures and afflictions lâ—aded on vs for this cause were in a sâ—rt comfortable or not discomfortable vnto vs in hâ—pe of the relaxation and ease we assuredly expected by your Highnesse actuall arrivall to the Crowne So that now if your excellent Maiestie may not bee mooued to permit the free exercise of the Catholike Religion Oh our hopes fedde on are not only frustrate and our long expectations vaine but our temporall lots by reestablishing of penal laws against vs become more abiect servile desperate and forlâ—rne then euer before Puritanisme differing from ProtestaÌ„cy in e Mere slanders and impudent calumniations 32 articles of doctrine as their owne bookes and writings doe witnesse looketh vp spreadeth is neither suppressed with penalties nor oppressed with indignities but her professourâ— receiue grace and holde high auctority in the government only the Catholike Religion whose professours suffred most for your good Mothers sake and euer least offended your Maiestie is despised troden vnder foote maligned punished and must bee alas by all violence f Amen abolished without regard of her venerable antiquâ—ty or respect of the large dominions shee other-where hath to her dowery or of the innumerable conquests shee hath made ouer all other Sects froÌ„ Christs time hitherto or of the multitude and impregnablenesse of her proofes which her professors are ready yea presse and doe most earnestly long to bring in publike Dispute for testimonie of the doctrine shee teachâ—th And that which moueth not the least admiration here in is for that neither the inward beleefe of the Catholike Romane faith nor the outward profession or defence thereof in words seeme to bee the transgressions which are so sharpely animadverted but rather the only fault which is punished and neuer sufficiently as some thinke punished in vs is the vndissembled profession of our inwarde faith in refusing to go to the Protestant Church A necessity which vnder guilte of dead y sin breach of our Churches vnity
A CONSIDERATION OF the Papists Reasons of State and Religion for toleration of Poperie in England INTIMATED IN THEIR Supplication vnto the Kings Maiestie the States of the Present Parliament Mich. 7.10 Shee that is mine enemie shall looke vpon it and shame shall cover her which said vnto me VVhere is the Lord thy GOD Mine eies shall beholde her now shall shee bee TRODEN DOVVNE as the mire in the streetes AT OXFORD Printed by JOSEPH BARNES and are to bee sold in Paules Church-yarde at the signe of the Crowne by Simon VVaterson 1604. To the Christian Reader AS I haue professed heeretofore in my Treatise against the Papists first Petition so heere again I protest that this fourth Supplication beeing directed vnto his Maiestie I haue not presumed to Answer any thing at all thervnto because I know his Highnes Christian heroicall Spirit is only worthy to giue Answer in this case Notwithstanding seeing the impudencie of the Petitioners is so intolerable that in so flourishing an age vnto so learned a Prince they dare exhibite their idle fancies and vaine toies being vtterly devoide of better Arguments which they haue scraped out of the often-refuted writings of their owne Sophisters and couched togither without forme or methode I haue bin once againe imboldened to consider of their Reasons which I hope I haue proved in sufficient to force such a CoÌ„clusion as should bee the overthrowe of our Christian Church and State of the Gospell his excellent Maiestie I confesse my paines heerein might well haue bin spared and indeed had I known so much in time I would not haue made this parénthesis in my Studies considering that a thrice-learned reverend Father of our Church M. Doctor Sutcliffe the worthy Deane of Exceter hath even already as the report goeth although I haue not yet seene his Booke amated these importunate shamelesse Petitioners made them as mute as a fish not daring to exspect any other ANSVVERE in reason at his Maiesties handes but Le Roy ne le veu't pas yet forasmuch as diverse books being written in diverse methods of the same argument or subiect are not vnprofitable I haue bin bold not to suppresse what I had done already committing the suâ—cesse vnto Almightie GOD and my selfe herein vnto the Censure of the learned who I presume can not but iudge Christianly and charitably of my good meaning and endevour to promote the common cause against the common adversarie Farewell Oxford from St. Marie Hall 13. of Aprill 1604. Thine ever in the Lord Gabriel Powel THE PAPISTES SVPPLIcation vnto the Kings most excellent Maiestie c. Most high and mightie Prince and our deerestly beloued Soveraigne a How can Papists without blushing acknowledge his Maiesties title vnto the Crown of England to be DIRECT seing they haue heretofore by tooth naile most indirectly moâ—t vniustly oppugned the same Which traiterous Parsons confesseth albe it for excuse he assureth himselfe that whatsoever hath bin said writen or done by any Catholike against his Maiesty which with some others mâ—ght breede disgust hath beene directed to the end for sooth to make his Maiestie nrst a Cathoâ—ike and then our King as if treason â—â—â—ed treacherie against his Highnesse could make him a Catholike or the denying and impugning of his direct and iust title tended to make him our King Rob. Pars in his Treat of three Convers in the Dedicat. Addition to the Catholikes SO many causes concurre wheresoever we turne our thoughts and these most great of reioycing as we know not with which wee should begin the count nor on which to ground our chiefest ioy Your Maiesties direct tide to the Imperiall Crowne of the Reasme both by lineall descent and prioritie of blood your Highnesse most quiet accesse to the same Gods onâ—y worke aboue the expectation of man do as by most right they should exceedingly pâ—ssesse and englad our harts Also the thrice fortunate vniting of the two Kingdomes which not seldome in former times haue bin much infestuous one to the other and this after so sweete a meane as by rightful deuolution of both Scepters to the immediate issue of either Nation cannot but in semblable proportion multiplie and advaunce our ioyes nor can we any way doubt but that thest egth of the Monarchy now in de inuincible by the vnion will ever be most able to preserue these our ioyes vnto vs and make them perpeâ—ual either kingdome being such a fortres and countermure to other and both so abounding with men and shipping as no forraine enemie howe potent soever vnlesse he fiâ—st be wearie of his owne forâ—unes dare ever adventure to offend or picke quarrell vnto Likewise the hope and strongest affiance which your Maiesties raigne over both nations yeelds of reducing the bordurers of either Countrey to Christian order of turning to coÌ„moditie the vast quantity of ground which by reason of the sauage demeanor among them hath time out of mind layne wast and vnoccupied and of enioying peace commerce and trafficke with all Nations a blessing most soveraigne and which alreadie is lighted on vs in good measure Then the vnspeakeable benefite of your Highnesse fitte yeeres to governe and your long successefull experience in the affaire being the Arte of Artes office of God farre more intricate dâ—fficult and combersome then anie other kinde of ministration or state of life on earth Then also the speciall consolation which all men take in your Maiesties regatdfull loue toward the Nobilitie of the Realme as hauing alreadie restored some to their lost dignities and endowed others with honor and authoritie in State Lastlie to omit other infinit particulars of lesse moment the good triall of your Highnesse prowesse wisedome iudgment clemencie bountie compassion the edification of your exemplar life of like force to your subiects for fashioning their manners therevnto as were the twigges of partie colour which the Patriarch Jacob laid before the flocke of sheepe he had in keeping at the time of their conceiving the noblest disposition of our yong Prince and his brother the rare vertues of their Queene-mother our most respected Princesse and the hope of such store of children from both your bodies as may to the worlds end most renowmedlie spread and perpetuate the roiall coniunction name familie We saie all these and other like gracious respects doe so aboundantlie replenish our harts w th ioy as no temporall thing can more in the world And to the end these our ioyes may ever inhabite in our soules prosperoulsly without change or diminution we your Maiesties reuereÌ„tly affectionate subiectes doe prostrately beseech your most Princely consideration to commiserate our b Causelesse coÌ„plaints not of persecution for Religion but of Christian Justice for treasoÌ„ grieuous long indured pressures for confessing the Catholike Romane faith the c Popish Religion is the high and brode way to destruction which we have elsewhere proved as large all onely meane as we
vndoubtedly beleeue of saving our liues eternally We doe not presume our dread Soueraigne to begge the allowance of some fewe Churches for the exercise of our Religion nor yet the allotting of any Ecclesiasticall liuing towards the maintenance of the Pastors of our Soules a benefite that is not denied by the Princes State politique of d Toleration is graunted in other Countries of necessitie and disability of the Papistâ— part to expugne and ruine the Protestants other Countries where diversity of religion is tolerated and infinite e If toleration brings with it such infinite good wherefore doe not the Papists perswade the Pope and all Popish Princes to embrace the saâ—e good found to arise therof but the only degree of favour that wee seeke at your Maiesties handes in thâ—s case is that out of your Princely compassion you would be pleased to f An vnreasonable request as may appeare manifestly in the sequele reverse the penall lawes enacted by our late Soueraigne against Catholike beleeuers and to license the practise of our Religion in private houses without molestation to Priest or lay Person for the same For this most gracious Prince we intreat for this we shall ever continue our humble petitions and the suite being as our faith assureth vs for the not abolishing of g Antichristian Religion every true Christian knoweth is neither the Cause nor honor of GOD but extreame dishonor and blasphemy againest God Gods noblest cause and honor vpon earth and no waies against the h Popery is most pernicious vnto the peace strength and safetie of the kingdome as appeareth in the Answere vnto the Reasons of State peace strength or safetie of the Kingdome but rather much conuenient it haply not necessary for the good preseruation thereof and also for that the obtaining of the suite would bring vnspeakeable renowme to your Maiestie with all the chiefest Rulers of the Christian world and endlesse comforte to thousands who otherwaies living against their conscience must needes abide in continuall horrour of Soule wee cannot thinke it a breach of dutie and lesse thinke it a pointe of disloyaltie ever lowly to solicite yea petitionarily to importune your Maiestie for the happie graunt of so manifold farre-spreading and vniversall a blessednesse And because wee would not be thought to speake vnadvisedly in the premisses we crave leave of your gracious Maiestie to adioyne a few briefe reasons for remonstrance of that which is said ANSVVERE TO speake nothing of this exceeding ioy wherewith the Papistes pretend they are affected by his Highnesse most quiet accesse into the kingdome although wise men may well suspect their affection herein to be rather in shew then in deed and truth and my selfe can testifie that here in Oxford at what time his Maiesty was proclaimed King of England c. A man might easily haue traced culled out every Papist within this City if the rest were so affected as those whom I haue either seene or heard of by his extraordinary and vnmeasurable yelling howling sobbing for griefe that their long * Weston de trip Hom. Offic. lib. 3 cap. 8. pag. 122. lin penalt expected day was not yet come that their hopes were frustrated and their exspectational in vaine some of the simpler sort crying out in expresse tearmes Alas alas how shall the poore Cathôlikes do now we are all vndone we are vndone whereas al his Maiesties liege Subiects by manyfold tokens declared their extraordinary reioycing To speake nothing I say hereof I will come to the maine Proposition of the Supplication which is That his Maiestie would be pleased to reverse the penall lawes enacted by our late Soveraigne against Papisticall beleevers and to license the practise of their Religion in private houses without molestation to Priest or lay Person for the same And because the Papists would not be thought to craue any thing vnadvisedly the adioyne their reasons for remonstrance of what they desire The Papists Reasons for toleration of their Religion THe Reasons which the Papists alleadge for toleration of their Religion in England are of two sortes Reasons of State and Reasons of Religion But how forcible these are for their purpose the sequele will declare vnto the indifferent Reader First therefore let vs heare their Reasons of State Reason of State I 1. REASON OF STATE THe world knoweth that there are three kinds of subiects in the Realme a A malicious calumniation of our Christian state the Protestant the Puritane the b Note the Petitioners policie in this tearme they say not Catholikes but Catholikly affected to the inâ—ent that to make their partie the stronger they might challendge vpon exception all such as be not zealous Protestant children neutrals such as be ready to embrace any ReligioÌ„ these the Petitioners tearme Catholikly affected Catholikely affected and by general report the subiect Catholikely affected is not inferior to the ProtestaÌ„t of Puritane either in c If you mâ—ane plainly Papists the world knoweth that in comparison of the Protestants they are but as it were a handfull of theeues amoÌ„gst honest subiects howsoever you are bold to bragge that at this present there are within the Realme more Catho ikes and Catholike Priestes theÌ„ there were forty yeeres since Matth. Kellison in his Survey in the Epist Dedic almost at the latter end number or alliaÌ„ce or generosity of spitite and resolution Which multitude or thirde kinde of subiects would through the benefite ot the dispenall vse or toleration of their religion holde themselues infinitely obliged to your Maiâ—stie and be ready in all occurrences very willingly to sacrifice their liues and last drop of blood in any service soeuer belonging to the defence of your Maiesties person crowne or dignitie whereas being debarred of the saide fauor and freedome of conscience in which consisteth the true comfort of soule and all Christian courage they must be forcibly driveÌ„ to d These be faire shews but their third Petition even in the very beginning by the example of the Jsraelites Petition vnto Rehoboam and the effect thereof which they alleadge declareth what loyall harts the Papists beare vnto his Maiesty in case of deniall of their request But his Highnesse is wise enough God be praised ti prevent such revoults lament their hard fortunes to lie groaning vnder their crosses and consequently without spirite or forwardnesse in action vnapt for any imployment as persons overwhelmed with griefe and desolation of their most piteous miserable state Resolution of the 1. Reason The Papistes through the benefite of the dispenall vse or toleration of their religion would holde themselues infinitely obliged vnto his Maiestie and be readie in all occurrences verie willingly to sacrifice their lives and last drop of blood in any service soever belonging to the defence of his Maiesties Person Crowne or dignity Ergo. Toleration of their religion is to be graunted vnto them ANSWERE THIS reason the Papistes haue vrged heretofore
in three severall supplications exhibited by them at severall times vnto his roiall Maiestie and is refuted in the Answere vnto their first supplication pag. 20. Yet forasmuch as the Petitioner hath newe furbished them same over againe and heere even in the forefront of this fourth Supplication placed it to be first considered as the maine and principall motive wherevpon his whole request is grounded I will not be a ggrieved to take the paines to refute it once againe I answere therefore I. To the Antecedent 1 If the Papistes doe not holde themselues obliged vnto his Maiestie except he graunt theÌ„ Toleration theÌ„ what cause haue they to reioyce so much at his accesse into this kingdome as they pretend they do in the beginning of this supplication 2 Their allegeance heere promised is vpon condition that his Maiestie will grant them free exercise of their Idolatrie and superstition but promise nothing in case of deniall Yea they blush not to say expressely that then they will bee without spirit or forwardnes in action vnapt for any employment c. and yet not without generosity of spirite and resolution to practise treacherie against his roiall PersoÌ„ and the State as they were accustomed to doe in our late Soveraines daies 3 If the Papists had promised absolute loyalty service vnto his Highnes yet could they not haue performed the same all their subiection and obedience being anticipated and forestalled by the Pope of Rome 4 Mercenary service and obedience not performed of conscience is like the loyalty of Iudas who diligentlie attended his Master whilest he kept the bagge afterwards when he had no more hope to gaine that way perfidiously and traiterously betraied him 5 If the Papâ—sts were tolerated to exercise their religion freely without molestation their obedience loyalty vnto the King would be much lesse then now it is because their Religion in the Articles thereof being treason against the lawfull auctority and State of Kings they would professe and practise the same with more boldnes impudency theÌ„ now they dare And that the Articles of their Religion be flatt Treason I have proued alreadie in the Answere vnto their first Supplication which because they be but short I will heere againe insert I The Papistes hould That the Pope may excommunicate Kinges II That the Pope hath power to absolue subiects from their faith and allegeance III That the Pope may depose Princes from their scepter and crowne IV That any private man may bee made executioner to murther or to poison the excommunicated King V That it is lawfull to kill a Tyrant VI That a King breaking and contemning the coÌ„mon lawes of the lâ—nd may be deprived of his crowne by the people VII That there be other causes for the which Princes and great personages may be slaine VIII That faith must not be kept with Heretikes IX That whosoever is not within the communion of the Popish Church is an Heretike and consequently that his Maiestie of England is such a one X That no Cleargie-maÌ„ can coÌ„mit treasoÌ„ against any teÌ„porall King because he is not the kings subiect but the Popes Vide Orat. ad Reg. Galliae de Restit Iesuit Et Eman. Sà in Aphorism Et Bellarm. lib. de Exempt Clericorum Et Catechis Iesuit lib 3. cap. 26. pag. 235. 6 Againe seeing the Papists bragge eveÌ„ in the time of their restrainte that they are not inferiour to the Protestant or Puritane either in number alliance or generosity of spirit and resolution What will they not dare to attempt wheÌ„ their number is increased by immunity of profession 7 By vertue of Popish Religion the Ecclesiasticall state or Cleargie of their Church are not the Kings subiects but challenge immunity and exemption from his Highnesse power from his indiciall Courtes in case of ordinary coÌ„tributions Wherfore toleration would make these men yet more insolent in with-drawing their allegeance from his Maiestie 8 Put case Papistrie were not Treason against the Kinges lawfull power and also that the Cleargie of that Church would become very dutifull and obsequious vnto his Maiestie yet were not toleration to be admitted Because it would breede innumerable troubles and vproares in the state Ecclesiasticall of this land which being disquieted and vnsetled the civill regiment cannot bee long in peace II To the Consequence 1 Howsoever his Maiestie might wish in policy that all Papistes might thinke themselues infinitely obliged vnto his Highnesse and be ready in all occurrences to performe all serviceable duty and awfall obedience in any service soever belonging to the defence of his Maiesties person crowne or dignity Yet cannot his Highnesse allowe or practise the meanes leading therevnto if they be simplie vnlawfull and prohibited by the law of God such as toleration of Idolatrie and false worship is notoriously knowne to be 2 The malice of Papistes against the Gospell being vnplacable their treacherous hearts against men of contrary Religion experienced and sufficiently knowne and their practises against his Maiesties person and the State vncertaine it fits not the deepe reach of a Prince so long experienced in government to cure the head-ach by knocking out the braines to remedy vncertaine and lesser accidents by opening free passage to most certaine greater perilles 3 The Papists may be compelled to become obedient and dutifull subiects without toleration of their religion By abating their multitudes and lessening their nuÌ„bers by banishing their Priests by planting a learned ministrie for their conversion to true religion by the making and due execution of penall lawes against the obstinate and stubborne Recusant c. Reason of State II 2. REASON OF STATE AGaine the Puritane as hee a A manifest vn truth and slander of the state increaseth dayly aboue the Proteâ—tant in number so is he of a more presuming imperious horter disposition and zeale ever strongly burning in desire to reduce all things to the forme of his owne Idea or imagination conceived and therefore by discourse of reason not vnlike the enterprise beeing to be paralleled by many examples to attempt the overthrowe of the Protestant and bring the kingdome especially the Ecclesiasticall state to a paritie or popular forme of government if the Catholike perchaunce the b A lowde lie of insinuating coÌ„panions powerablest let thereof were once extinguished and to extinguish him no meane more potent then to forbid and punish the exercise of his religion And what confusion havocke and effusion of blood such an attempt would worke in the coÌ„mon-weale it is easie to coniecture whiles the c Melancolike imaginations of malicious restlesse braines to set the State togither by the eares Puritane with his complices and such as thirst an infinite number to haue matters in scustling doe impugne on the one side and the Bishops Deanes Canons and the greatest possessors of Spirituall livings with all those that doe adhere to them defend on the other side and either partie stifly and violently
sue to haue tolerated is the selfesame Religion and no other to which our country was converted from Paganisme and which bo h b False agains all the Christian Kings of our natioÌ„ Edward the 6. a child A. Do. â— 596. by S. Austen the Monke and our Apostle senâ— hither by S. Gregory the great Pope of Rome Beda de gestin Anglorum lib. 1. ca. 23. only excepted also al your Highnesse predecessours in the Crowne of Scoâ—land Englad was converted long before this time ever publikely professed and for the zealous maintenaunce whereof your Maiesties great grandfather Iames the fourth was worthily surnamed Protector Resolution of the 1. Reason Popish Religion is that to which England was converted from Paganisme and which all Christian Kings of England and of Scotland ever publikely professed Ergo Popish Religion is true Religion and consequently to bee tolerated ANSWERE I. To the Antecedent 1 IT was not Popery to which England was converted from Paganisme but true Christian Religion Because Englande vvas converted to the faith of Christ when neither the Pope nor Poperie was yet hatched 2 It was not in the yeere of Christ 596. that our CouÌ„try was first converted vnto the faith but long before even in the Apostles times as appeareth by the testimonies of Gild as De excid Britan. ca. 6. Origen Hom. 40. in Ezech. Tertullian in Iudaeos Athanasius Apolog. 2. contra Arrianos Theodoretus lib. 9. de curand Grac. affectib Sophronius in Catalog Nicephorus lib. 3. Hist cap. 1. 3 It was not converted by Augustine the Monke false Apostle sent hither by the Pope but either by the Apostle Paule as Theodoretus lib. 9. de curand Grac. affect Sophronius Serm. de â—atal Apost Venantius Fortunatus De Peregr Pauli and Arnoldus Mirmannus In Theatr. de convers GeÌ„t do testifie Or by the Apostle Symon Zelotes as Nicephorus lib. 2. Hist cap. 40. and Dorotheus in Synops do affirme Or else by Ioseph of Arimathea a noble man of Iurie that buried the bodie of Christ as Freculphus Lib. 2. Cap. 4. Iohn Capgraue in Catalogâ— Sanctor Augl and Polidore Virgil Hist Auglio Lib. 1. do write 4 That religion which Augustine the false Apostle brought from Rome was contrary in many pointes vnto that ChristiaÌ„ doctrine which was professed before in this land as appeareth by the dissention betweene the Brittâ—â—es and this Augustine recorded by Bede and others 5 But if Frier Augustines ReligioÌ„ vvere not contrary but the very same with that which was heere professed yet was it infinitely different from the Popish doctrine at this day as is manifest by many Atticles of Poperie vvhich were but lately invented as the Popes Supremacie which Pope Gregorie in Frier Augustines time vtterly condemned Transubstantiation manye partes of the Masse c. 6 It is not true that ALL Christian Princes of England and Scotland professed the Popish Religion some of them being dead long before the beginning of Popery others also as King Henrie I King Henrie II King Iohn King Richard II King Edward III King Henrie VIII even in the midst of Popery impugning the Popes almighty power and primacie in this land II To the Consequence 1 As the Antecedent is so is also the Consequence a false Antecedent and a false consequence 2 If the Antecedent were true yet coulde it not inferre such a necessary consequence For Religion is not therefore true because such a Nation or such and such Kings professed the same but because it is conformable vnto the word of God 2. Reason of Religion such as Popish Religion can never be proved to be * â—ite their words and you shall haue your Answere 2. REASON OF RELIGION This appeareth by MermaÌ„mus in sus Theatro theÌ„ Magdeburgenses in t is de propagatione Baronis all other Collectors of Antiquitie A religion which by the testimonies of all Antiquity â— was the a An impudent begging of the question primary religion that ever any heathen Nation converted Christian did professe and the wisodome of heaven coÌ„mandeth b Popish â—â—elâ—gi on is none of those bounds neither â—ur is from the bâ—ginning not to transgresse the ancient bouÌ„ds which our Fathers appointed but contrarily to abide in that which wee heard from the beginning Resolution of the 2. Reason Popish Religion was the primarie Religion that ever any heathen Nation converted Christian and professe Ergo It is true and therefore to be tolerated ANSWERE 1 BOth the Antecedent and the Consequence are an impudent begging of the question For neither was Popery hatched in time of the primitiue Church neither yet can the Gentiles professing of any thing make it therefore absolutely true 2 But to deale liberally with the Papists let them by inevitable demonstrations which may convince the coÌ„science prooue the Antecedent vvhich they shall never bee able to doe and wee will graunt them the Consequence Reason of Religion 3 3. REASON OF RELIGION A religion of whose communion and felowship the founders of other religions or the a We are Christians and desire to be so called reformers of our Churches faith if they more desire to be so called were b Wee never were of the communion of the Popish church but by the great mercy of God haue ever kâ—pt our selues from that wicked one 1. Iob. 5.18 and our Fathers who were once of that communion obeiâ—d the divine commaundement Gâ—t out of her my people c. Apoc. 18 4. once and went out and c This is no good consequence reade the Answere consequently their doctrine newer and lesse auncient then ours and therfore as we beleeue not the good seede Matth 13.24 but the cookle that was sowen afâ—er And that wee never going out of any d They have lost the faith and yet they smite vs as Ziakva the false Prophet did Micheah â—â—ke When went the spirit of the Lord from mee to speake vnto thee 1. King 22.24 knowne Christian society for the whole world cannot tel your Grace out of which church we departed when how and where as did the former the Apostolicall markes of false beleeuers namely To goe out from others 1. oh 2.19 To segregate themselue Iude. v. 19. and To make dissention scandalls contrarie to the doctrine they had learned Rom 16.17 e They spake by contraries cannot belong to vs by any possible application nor by any sleight or devise shâ—fted from them Resolution of the 3. Reason Popish Religion was that of whose communion the Protestantes were once and went out a marke of new Doctrine Ergo Poperie is true Religions and consequently to be tolerated ANSWERE I. To the Antecedent 1 NOT every going out departing or separation is a token of new doctrine or a marke of a false beleever but only that going out departing separation which is made from the true Church of Christ 2 We haue separated our selues from the communioÌ„ of the Pope of Rome and from
false Reason of Religion 29 29. REASON OF RELIGION A ReligioÌ„ which a Act 2 beginning at [a] Popery be gan at Rome not at Rome not at Hierusalem lerusalem hath as a river through the length of her course ever more and more increased spreade it selfe as it was prophesied that the [b] But Popery hath no coÌ„munion with this Church of Christ should b Psal 2.8 I will giue thee saith God the Father to God the Sonne nations to thine inheritance which is his Church and the ends of the earth to thy possession c Esay 2 2. All nations hall run vnto her d Dan. 7.14 All people tribes and tongues shall serue him e Esay 60.10 The sonnes of strangers that is of the Gentiles shall build vp her wals and their Kings doe service vnto her Now that these and innumerable other like predictions and prophesies are only found true fulfilled in [c] Not those predictions but these rather Shee hath made al nations drunken c. our Catholicke Roman Church Religion both the severall coÌ„versions of nations vnto her the infinit multitude dispersed every-where of her beleeuers do as nothing can more clearely testifie And how greatly it spred it selfe even when [d] True Christian ReligioÌ„ not Poperie it first put forth after the death of our Saviour it appeares by the severall people and nations to whom S. Paul directed particular Epistles namely the Romans Corinthians Galathians Ephesians Philippians Colessians Thessalonians Hebrâ—wes by mission of the Apostles into all quarters of the world to preach the same by S. Peter writing to the Iewes dispersed in Pontus Galatia Cappadocia Asia and Bithynia by the contents of the 2. and 4. Chapters of the Acts of the Apostles where the conversion of 8000. is specified through two Sermons preached by S. Peter Likewise what ample most mervailous increase it tooke afterward in the second age a Jn dialago câ—â— Tryph. Justinus Philosophus b Lib 1. cap. 3. Jreneus c Jn Apolog ca. 37 advers Iudaeos c. 7 8 Tertullian do witnesse And so doth d De vit Philosop in Aedes Eunapius Sardianus a prophane writer and enemy of Christian Religion e Vit. Constantini lib. 3. ca. 24 seq c. vit Eusebius f Lib. 1. cap. 12. Socrates with others for the thirde age And touching the succeeding Centuries to the end it may appeare how [e] False our Catholike religioÌ„ did in every age spread dilate it selfe according to the former prophecies we will recite a few of many Nations that were converted in every CouÌ„trey to the same In the fourth age were converted the [f] These were converted to S. Paulinus epist Bessites Dacians Getes and Seythians by g S. Pausinus de reditu Nicetae in Dac S. Nicetas Bishop of Dacia to the Catholick Roman faith The Morins Nervians by h 26. Victricius Bishop of Roan And within the compasse of this century l Epist 3. S. Hierome also writeth that other Nations were coÌ„verted as the Armenians Huns adding k Idem epist 7. that troops of Monks came dayly from India Persia and Aethiopia vnto him Christianitie not to Popery In the fifth age the Saracens by l Cyrillus in vita S. Euthy mij apud Metaphrasten die 20 Ianu. S. Euthymius Monke and Aspebetus The m Socrates li. 7. cap. 30. Burgundians vpon this motiue of seeing Gods especiall and most singular favours and protection towards the Roman Christian Monarchie in times of distresse The a Prosper adversus collatorem in fine Scots by Palladius sent b A.D. 429. by Pope Caelestine the FreÌ„ch c Greg. Turon de gestis Franc. lib. 2. cap. 31. by S. Remigius Bishop of Reims and d Albin Flac. circiter A.D. 499. S. Vedastus Bishop of Arras In the sixth age the e A. D. 565. Northerne Picts by f Beda de gest Angl lib. 3. ca. 4 S. Columbus Abbot The g A. D. 589. Goths by h Greg. Turonen Hist. Fran. lib. 8. ca. 41. Leander Bishop of Sevil. The i A. D. 590. Bavarians by k A D. 594. Rupertus Bishop of Worms The l Greg. epist li. 3. c. 29. 27. Barbaricinians by m A. D. 596. Foelix Bishop and Cyriacus Abbot The n Beda de gest Angl lib. 1 cap 23. English by S. Augustine a Benedictine Monke sent by Pope Gregory the Great In the 7. age the Flemings by o Iaco. Mayer in Chron. Flandriae 649. Eligius the Westphalians by the p Fasciculus temporum two Evaldes after honored with the crowne of martyrdome multitudes of Spanyards by q Volaterranus li. 21 VinceÌ„tius lib. 23. cap. 92. S. Andonius chiefly through the miracle he wrought in calling store of raine from heauen by his prayers when in seaueÌ„ years before there had fallen none in that place The people of Franconia by r Sigibertus in Chronico 688. Chilianus sent by Pope Cuno and the Frisians by Å¿ Trithemius de Regib Francorum 696. S. Willibrode an English man imployed in that holy worke by Pipin King of France and Pope Sergius the first In the eight age the t Hedio lib. 6. cap. 17. Hassites u Chronic. Isanacense Thuringians x Mutius lib 7. Hartmannus Schedelin Chro. aetate 6. Erphordians and y Willibaldus in vita Bonifacij 722. Cattians by S Boniface an English Monke the Lumbards by Sebaldus z Hartmannus vhi supra sent by Pope Gregorie the second The Iewes of the Citie of Berythum 〈◊〉 by the bleeding of a Crucifix which the said Iewes had coÌ„tumeliously stabbed and the blood wherof cured all diseases The two Saxon Dukes Crantzius in metrop lib. 1. ca 9 Magde cent 8. tit de Propagat 785. Witekindus 01 and Albion by a miraculous sight which Witekindus sawe whilst he was but in a new and doubtfull disposition of becomming Christian to wit a fâ—ire childe descending froÌ„ the Priests hands into the mouthes of the receiuers when celebrating Masse hee delivered the sacrament of the Altar to Communicants Witekindus Crantzius in metrop lib. 1. ca 9 Magde cent 8. tit de Propagat 785. saw this vision at Wolmerstadium on the feast of Easter when the Campe of Carolus magnus lay there In the ninth age the a Adamus lib 1. ca. 16. 17 Crantzius in metrop lib 1. cap 19.826 Danes and Suethens by S. Ausgratius Monk the b Biondus Fla. Dec 2 l. 2 840. Bulgarians by S. Joannicius the c Helmoidus li. 1. cap. 6. lib. 2 cap. 12. in hist Sclau Cedrenus 875. Rugians by the Monkes of Corbeia the d Theodomarus Fpiscopus Juvaniensis ad Ioannem Pontificem Moravians by Withungum the e Zonaras tom 3. Rhossits vpon the evidence of the mira cle ensâ—ing They demaunded of the Priest whom
all are bound vnto that beleeue the verity of the Catholike Religion and purpose stilâ— to keepe themselues her children because the vnity consisteth in the a Aug. de doctr Christian. li. 3. cap. 6. epist 118. cap. 1. Basil in exhort ad baptism connexioÌ„ of the members togither by an external reuerence and vse of the same seruice and sacraments and is broken by having communion in either with any other contrary religion And it is an axiâ—me among all Divines that b Aug. de vnit Eccl. cont Petil. ep cap 2. cont lit Pet. l 2. c 38 in Evangel Ioan. tract 118 in ser sap gest cum Emerito vltramed epist. 152. Cypr de Simplie Praelatorum extra ecclesiam non est saâ—us there is no hope of salvation but of the Church To which Laâ—tantius most plainely subscribeth saying c Lib. 4. ca. vlt. divi Instit Sola ecclesia catholica est templum dei quo si quis non intraverit vel à que si quis exierit à spe vitae ac salutis aeternae alienus est The Catholike Church is only the temple of God into which if any shall not enter or out of which if any shall depart hee is an alien from hope of life and eternall salvation Neither doth the Apostle affirme lesse in sense where he saith that d Ephes 5.23 Christ is the Saviour of his body that e Ephes 1.23 Ephes 4.5 Cantic 6.8 the Church is his body Nor is it possible to be conceiued in any vnderstanding that two such repugnant and contradictory manners of seruing God there beeing but one Lord one truth one faith one Church as the Catholike and Protestante obserue in their Churches can be both good or not one of them very vngodly and in no case to be communicated with vnder paine of eternall damnation By the little which is saide your princely Wisedome may easily perceiue that cur abstaining from Church is in vs g Most false Rom 14.14 23. Chrysost hom 26. in ep ad Rom. est sententia coÌ„munis omniuÌ„ Theolog. in 2 Dist 30. D. Tho. 1.2 qu 10 art 5. no formall act of disobedience much lesse of selfe-wilfulnesse or contempt of your Maiesties laws aspersioÌ„s with which many would distaine our refusal but a true reall obligation of meere conscience especially for so long as we hold the inward perswasion we do in respect an erroneous conscience bindeth as strongly and vnder equall paine as doth the conscience that is best and most rightly informed To draw to an h Jâ— is full time I thinke they haue babbled long enough end we most submissiuely beseech your Maiestie to conceaue no otherwise of vs then of your most dutiful and loyal vassals acknowledging in i Nothing but so yet not so neither Reade Bozius his book de Temporali Eccl Monarc all politike and civil affaires no other Superior theÌ„ the sacred authority of your Highnes resting ever most ready to accomplish al your commaÌ„dements touching the same were our liues never so certainly engaged in the executioÌ„ Only requesting that in matters of soule conscience we may haue leaue to distinguish an eternal Lord for a temporal Lord to preferre our k They cal dark nesse light obedience to the one before our obedience to the other if obedience to Princes against God may be tearmed obedience not rather irreligious pusillanimity And as wee haue presumed moâ—â— precious Soveraigne vpon confidence of your true royal dispositioÌ„ benignity to make known to your Princely consideration wisdome our gr efes our hopes the favor connivence we desire togither with some few reasons aswel of state as of religioÌ„ for shewing the coÌ„cordance that our request hath with the good of state also the grounds of our perswasion in conscience why the religioÌ„ we beleeue in is true So do we carry a most tender regard of yeelding all satisfaction to your Maiestie and to all other in authority yea even to those who stande most iealously conceited of the true affection loyalty of Priests the Pastours of our soules towards your Highnesse person Crowne the weale of the Realme In whose behalfe we l These men wil prescribe the King what to doe doe therefore confidently and most assuredly vndertake that they all shall willingly readyly take their m But cannot the Pope dispense with these at his pleasure corporall oaths for continuing their true alleageance to your Maiestle and the State or in case that bee not thought aslurance enough they shall giue in sufficient suerties n AvaÌ„t knaues what are one or two treacherous Papists sufficient hostages for the securitie of of a Prince safety of a realme one or moe who shall stand bound life for life â—or the performance of the said alleageance and of their fidelity and faithfulnes in the premisses Yea they most voluntaâ—ily offer yet further that it so any of their number be not able to put in such securitie for their loyall cariages that then they will all ioine in one supplication to the Pope for recalling such o His Maiestie needeth not the Popes helpe for effecting this businesse priests out the Land whosoever they be or how many soever We feare to be tedious and therfore we wil shut vp all in few words Our hearts our soules and both with deepest cries doe most humbly alike instantly beseech your most excellent Maiestie to take pitie of our afflictions to compassionate our sufferings and to relieue our long indured pressures either by licensing the free vse of our Catholike Religion or if we may not be so happy yet at least by graunting a publike Disputation to the end we may be heard our cause tryed our teachers receiue confutation and the deserved shame of their salfe doctrine if in case they haue misled vs. A favour which the adversaries of our Religion haue obtained in other Countries and which our Country-oppositors seeme in their bookes to be very desirous of and is also of it selfe of all other meanes the most potent to reunite all parties in one the deceived being hereby let to see their errors So that by the grant here of no doubt your Maiestie shall get eternall praise over the Christian world the Protestant Religion everlasting fame if shee prevaile the neighbour Countries great edification the waverers and such as are doubtfull in faith a stay and worthy satisfaction as none greater al posterity a right noble example and president to follow And we your Maiesties loyall subiects must and shall alwaies as our bounden duety exacteth rest through the delivery out of the blindnes if so wee liue in blindnes for ever most strictly oblieged to pray incessantly for your Highnes long life and prosperous Raigne over all your Dominions with multiplication of immortall renowne in this world and of endles ioies in the next God saue the King
persecuting other as is the custome in such commotions without regard of God or country Which disastrous and most deadly mischiefe cannot in probability approach or ever grow to head so long as the Catholike findeth favour with your Maiestie in enioying the free vse of his religion Or put case the Puritan should ever adventure to make such an attempt yet the ods agains him he hauing two sorts of adversaries the Protestant and the Catholikely affected by the foresaid favour are much greater then any way in reason or likelyhood the victory may be iustly doubted of Resolution of the 2. Reason The Papists should be specially respected and made much of because they are profitable members and the powerablest let to hinder and curb the Puritanes who increase dayly aboue the Protestants in number c. Ergo Toleration of Papistry must needes be granted ANSWERE I. To the Antecedent 1 IS not the Kings Maiesty and the whole Church of England infinitely beholding vnto the Papistes for their hote service against the Puritanes Poore fools who doth not know that al their proiects plots machinatioÌ„s treacheries designements and bloody attempts haue ever beene practised for the overthrow of the Protestant and not of the Puritane whose bookes haue they answered whose livings haue they gaped for whose bloode haue they thirsted after was it not the Protestants witnes hereof their naked swords their bloody pistols their deadly poyson wherwith they haue oftentimes attempted the overthrow of our late Soveraigne Queene ELIZABETH of eternall memory of other principal Protestants of note Witnesse also their bookes and writings wherein they solely fight against the Protestantes vomiting and disgorging their immortall hatred against them and infintly commending the Puritanes before them Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. ProtestaÌ„tibus sure sacraprastabiliores Puritant Qui enim estis Protestantes hominum indicamens iguavissimi omnium religionis etiam fuco destituti impijssimi aeruscatores parati iurare in cuiusvis verba modo inde emolumentum rebus vestris accrescat And in the 227. pag. Puritani saâ—è multò solidiùs ac sincerius sua dogmata profitentur 2 It is a manifest calummation sclander of our Christian Church and State I thinke to affirme that there are any Puritanes amongst vs who are of a presuming imperious and hate disposition and zeale to reduce all things to the forme of their owne Idea or imagination conceaved who attempt the overthrow of the Protestant and to bring the Ecclesiasticall state to a paritie or popular forme of governement and that such do in number increase aboue the Protestant 3 But suppose there were such Puritanes in this kingdome yet the presuming imperious turbulent and hote disposed Puritane may be easily restrained without the Papists helpe by conference perswasions penallawes in case of obstinacie c. II. To the Consequence 1 To tolerate the Papist to exercise his Idolatry for curbing of the Puritane were as much as to suffer the Iesuit to goe on with his proiectes for repressing of the Secular Priest or contrarywise to license the Priest to practise his policie for grubbing vp and rooting out of the Iesuit 2 As the Priest and the Iesuit are not to be licensed to warre the one against the other but are both to be expelled out of all peaceable Common-wealthes so is neither the treacherous and seducing Papist nor the imperious and turbulent Puritane to bee tolerated to roost in any Christian State the one to impugne the other but both are absolutely to be repressed and banished 3. REASON OF STATE MOreover toleration of Catholike religion seemeth very convenient for strengthning and securing your Maiestie against all worldly a Fond suggestions as appeareth in the Answere attempts forraine and domesticall Against forraine in respect the cause why any such trouble should be once intended must needs be in al probability the restoring of Catholike religion which pretext or cause iâ— quite remooued by your Maiesties graunt of the free exerciâ—e thereof Or if it should fall out that not withstanding the happynes of the said most soveraigne fauour any forraine Prince or Princes confederated either on envy of your Maiesties greatnes or vpon feare of what consequence the vnion of the three Kingdomes might proue in time should be so intemperate as either to incâ—te coÌ„panies within the Realme or invade vpoÌ„ the aboue named preteÌ„ce no doubt but all Catholikes would eftsoone disclose the practise and most willingly straine the vttermost of all their possible forces resistance for withstanding the said enterprise made by whomsoeuer and vnder what shadow of title or authority soeuer And if intestine warre or any vproare should happen through any disloyalty of the b There is no subiect likelier to make any vp roares or mutiny then the Papist subiect or other accident there can be likewise no doubt the Catholike religion teaching all temporall obedience to Princes and more severely censuring and punishing all sores of c Either the Suppliants speake by contraries or they equivocate in chic worde Rebellion rebellion then doth either the Puritane or the Protestant doctrine but that all Catholikes would presently flocke to the banner of your Maiestie wiâ—h the effusion of their best blood first guarde protect your royall person and then defend all and singular your Highnesse rightes and prerogatiues Abounden duety as our selues doe right widingâ—y acknowledge and the contrary a most detestable and treasonable offence neverthelesse the readines and performance of our serviles heerein cannot but d They speake by contraries increase your Maiesties strength and safetie of the Crowne and Realme the thinges we desire to haue beleeved would remonstrate Resolution of the 3. Reason Toleration of Popery is very conuenient for strengthening securing his Maiestie against all attemptes forraine and domesticall Against forraine for Princes woulde not attempte vvarre against him the cause wherefore they shoulde doe so the restoring of Popish religion being taken away Or if anie did fight against the King of meere envy then the Papistes would disclose their practises and manfully take his Maiesties part Against domesticall for then also the Papists would play the meÌ„ defend his Highnes against al intestine adversarie Ergo. Toleration is not to be denied ANSWERE I To the Antecedent THE Antecedent is altogither false in everie parte and particle thereof 1 Popish religion cannot be convenient for securing his Maiestie being a Protestant King Yea the Papistes themselues confesse that in this case it is most dangerous and pernicious both to his Person and estate Principis salus non patitur promiscuous conventus aut religionum cultur confusaneos Weston lib. 3. de trip Hom. Offic. cap. 14. pag. 198. 2 It caÌ„not streÌ„gthen his Maiestie against forraine atteÌ„pts For the cause wherefore forraine Princes should attempt any thing against this kingdome must be in al probabilitie not only Restoring of Papistry which indeed the Papists have ever attempted to doe by
fire and sword but also as we have already saide in the Answere to the first Supplication pag. 27. violent humors of ambition to a Monarchie of malice and revenge vpon supposed indignities the securing of their owne greatnes by impayring their Neighbours c. 3 If Religion were the cause of such warres yet would not the warres cease for toleration considering the Papistes if they be not restrained will never rest vntill they see an alteration and full restoring of the Popish Idolatry 4 If any of the latter cases should bee the cause of warre yet cannot Popery strengthen and secure his Maiestie therein Because it is not likely probable that the Papistes will sincerely and faithfully sight the bottailes of a Protestant King against a Prince of their ownereligion 5 Poperie cannot strengthen his Maiestie against â—â—restâ—â—â— and doâ—â—esticall forces For in all reason none are like to rebell at home but Papists as is man fest by the example of all the civill warres which haue bin in England or Ireland this 46. yeeres and vpwardes 6 It is most probable that such toleration would rather breed dissention and civill wortes at home amongst vs then any way hinder or stay the same 7 Popish Religion cannot any way secure the King against neither forrâ—â—â—â— nor dâ—â—â—sticall attemptes 1 Because the Papister obedience and â—idelay is pinned vpon the Popes sleeve who when hee pleadeth may discharge them froÌ„ their alloageanes vnto their Prince II Because the Popish saith wenkeneth the kingdom of people considering the great number of Priestes professed votaries and other superstiuoâ—s persons with all their servants and attendâ—ts that are exempted from the Princes warries yea from any conâ—â—â—â—tion and payment to mantaâ—â— them III Because al this superstition 〈◊〉 breing restâ—â—ned froÌ„maâ—â—ge wherby 〈◊〉 â—â—hoy had nochâ—ldren or not daring to avow them most cruelly â—â—â—â—dered them I the posteritie could not multiplie any thing in such sort as if it had bin lawfull for them to â—arris IV Because the practise of Popery impoverisheth the land of treasure at is manifest by the infinite sumâ—â—â— which by a thousaÌ„d means the Popish religioÌ„ drawes spoÌ„ all the states and kingdomes where it is received V. In this kingdome of England the ordinary revenewes and profits of religious men falsely so called rose to one third part of all the land in the raigne of Noble King HENRIE the VIII The furniture of their Churches with so many copes of all sortes of rich sluffe was such as no King or Prince could weare better Their massie crosses of silver and golde their Idols of finest mettals their ordinary charges of wax incense c. the plate iewels of Abbeiest Priories and other superstitious houses were of infinite valew and price as I thinke the Court of Augmentation might sufficiently testifie Besides all these the extraordinary charges of appeales and following suites at Rome the paymeÌ„ts imposed by most tyrannous oppression both vpon King Nobles and all the people of the laÌ„d the treasure drawne out of this kingdome by names of Perter-pence Palles collatioÌ„s first fruits and thousand such craftie subtle titles of most extreame exactions did so impoverish the state as both the Kings the Nobles al the people did grievously complaine as finding indeede the Court of Rome to be the very leach that suckr the blood of all the land and could neuer be satisfied 8 Certeinely in respect of their owne Antichristian kingdome I must needes confesse that for the establishment continuance security wealth and honour of the same the Divell himselfe whose depths their Popes and Peelass vnderstood could never have devised any thing more politique and sit then that which was devised by them II To the Cousequence 1 If the Antecedent were true yet ought nor the coÌ„sequence be graunted For 〈◊〉 is to be done this good may come thereof 2 His Maiestie may be secured from all attempts forraine or domestical God be praised without the Papists helpe Yea he is then most secure when they are farshest off IV REASON OF STATE FVrthermore both the suncient Philosophers and the States-men of latert me doe wrie and common sense proclameth that the glory puissaunce and stablenesse of a kingdome consist more in the true vertue and goodnesse then in the store multitude of subiectes because verstue begeneth glory and is the cherisher of fortitude both which disdaine nothing more then treachery and basenes of minde the common slewees which conuey into all estates all that is dishonourable And it is seldome if ever seene most noble King that they who are comstant obedient and faithfull to God in the religion they a No maÌ„ can be faithfull to God in a false religion beleeue are not likewise true subiectiue and faithfull to their Kinge in all duties b The Suppliants should plainly declare what these duties appertaining are appertaining For as grace the feare of sinne and the loue of heauen doe worke them to the performing of the one so will the same grace feare and loue the neglect being of equall damage in both induce heÌ„ to obserue the other Nay they both are so neerely allied depend so absolutelie one of the other and are alike essentially Imcked togither as the one caÌ„not be either laudably or in dissefulfilled and the other not accomplished How constant and faithfull the Catholike hath carried himselfe in the religioÌ„ he professeth it appeareth by this that neither the c Where divellish super otisis sittesh Judge there neither Naâ—re nor Reason in aydare to plead the cause What marveil then if desperat Papists neglecting their own safetie their Princes wercis haue endured lesse embraced the gallowes and wilfullie suffered the iust reward of death Have not Pagans and Jusidels suffered many thinges for their owne Idolatrous devise Have not the benis womed winds of miserable men by the subtill delusion of Saran ben so bewitched that they have not hinafraid to offer both themselues and their yourg bobes through vio uts flamec for the devils sacrifice paying of twenty pounds a moneth onely for not going to the Piotestants church or where his ability could not affoord so much there the leesing of two parts of his liuings and the vtter forfeiture of all his goods nor making of Priestes the seeders of their soules to bee maitors and their receavers sellons lawes and penalies that never d A wanifest slander and vntrush had similitude of instance or president in the worlde either did or could make him to deny or exteriorly to disguise his religion or relinquish to practise it proofes in all vnderstanding most sufficient to convince that he dreadeth God feareth to offend his conscience that he Christialy seeketh to saue his soul And if so theÌ„ as we thinke there cannot iustly be made any doubte but that he will likewise shew himselfe obedient and dutifull to his Soveraigne in all thinges that belong to e Howe the Suppliants shewe themselues in their
Whereas his Maiesties constant profession of the Gospell of Iesus Christ from his cradle vnto this day manifestly demonstrateth vnto all the world that his royall hart is most sincerely religious and no colluder with Heretikes 2 The Papists themselues testifie that it is impossible for Protestants Papists to liue togither in the same civill society Fieri non potest ex institutis politicis vti tam disparis sententia cultores commodè cadem societato civils continaantur Weston lib. 3. Cap. 14. pag. 198. 3 And indeede vnto a man though but of meane vnderstanding knowledge in the estate present of the world it cannot but seeme impossible for the Protestant and the Papist to inhabite commerce togither considering the intestine and implacable hatered of the one against the other 4 It is not wisedome to prooue the Papists fidelity in a kingdome nor to make triall of their earnest zealous emulation in so rare a iewell as his Maiesties person is for al their flattering speeches but rather to keep à vigilant and iealous eie open over them night and daie that they may not be able how willing so ever they would bee to do any thing to the annoyance of his royall person and of this noble state and kingdome II. To the Consequence 1 It is a grosse errour in Theology to commit sinne against the Maiesty of GOD to gaine the greatest good that may be much more to gaine a little worldly honor or other publike or particular advantage 2 It is a grosse errour in policie for gaining of idle momentanie reputation to make choice of certaine mischiefe Reason of State 6 6. REASON OF STATE NEither would toleration of Catholike Religion blesse your Maiestie and all your severall Dominions with the happynes precedent only but the same would also invite all the Catholike Kings Rulers in Christendome being incomparably more in number and potencie han are the Protestant Puricane and Lutheran Potentates to seeke and continue a true and reall league both of peace a A thing vâ—â—â—â— vnlawful and condeâ—â—ed to the worde of God Râ—â—d the Answere amitie with your Highnesse the sourse and selfe life of princely felicitie and make your Maiesties choice of b â—â—â—â—ful also matches for your children farre more noble rich ample in regard 〈◊〉 Catholike Prince will refuse to entertaine yea to me for like treatie where toleration of his Religion is by Royall assent permitted Resolution of the 6. Reason Toleration of Popish Religion will â—â—â—ite all Papisticoll Kings Rulers in Christendome to seeke and 〈◊〉 a true and reall â—â—â—gue bâ—â—â—â—fâ—eace and â—â—â—ty with her Highnesse make his Maiestie choice of matches for 〈◊〉 children â—â—ble 〈◊〉 and ample Ergo Toleration is to be â—â—brâ—â—ed ANSWERE I To the Antecedent 1 FAithfull Christians may lawfully ioine with faithlesse Idolatrers and other Infidels in league and soâ—â—â—â— of Peace and Concord because by the generall calling of Christianity they are bound to haue peace with all 〈◊〉 〈◊〉 12.14 Rom. 12.18 2 As for the league or societie of Amitie that is of familiarity and special loue Christians may not ioine therin with Idolatours and Infidels Protestants may not contract league of mutuall ayde and protection with Papists I Because it makes Idolatours and Infidels boast that the people of GOD cannot stand without their aide II Because it is a farther occasion of Idolatrie III Because this league often infoldes the people of GOD in the same plagues and iudgments with Idolatours IV Because Iehoshaphat for making this kind of league with Achab was reproved 2. Chro. 19.2 Wouldst thou HELPE the wicked and LOVE them that hate the Lord Therefore for this thing the wrath of the Lord is vpon thee 3 GOD forbid that any Christian Prince professing the Gospel should match his royall Children with Idolators which the Scripture precisely condemneth I It is an abomination in Israell and a prophanation of the name of GOD when Iuda marrieth the daughter of a strange GOD. Malach. 2.11 II Such as do so prophane the covenant of GOD conteÌ„ne their Brethren pollute the Church of GOD which should be holy and vndefiled III The Lord will cut of the man that doth this both the Master the ServaÌ„t out of the tabernacle of Iacob Malach. 2.12 II. To the Consequence 1. His Maiestie hath peace already with all Christian Princes and Nations GOD be thanked without toleration of Papistry 2. If he had no peace already yet were it not lawfull for his Highnesse to procure it by sinning against GOD in licensing the exercise of Idolatrie 3 As for the league of Amity either in speciall love protection or in coÌ„tract of Marriage the same being vnlawfull in it selfe cannot any way inferre hatefull toleration of Popery Reason of State 7 7. REASON OF STATE IT is affirmed in holy Writte that Mercy Truth preserve the King and his Throne vestablished by clemencie Prov. 20.28 Avowances which before they were written the great Monarch Artaxerxes well observed and trusted vnto For ruling over many nations and hauing subdued the whole earth vnto his domin on concluded neverthelesse with himselfe as it is read in the booke of Esther To governe his subiects with clemencie and lenity Cap. 13. v. 2. And the reason is plaine for that the loue of the subiectes soonest and most woone by these vertues is the strongest Castel in the world an army if any other most puissant and a bulwarke inexpugnable And as nothing can sitte so neere a Christian mans soule as the religion hee beleeveth so vndoubtedly no mercie no clemency no lenity of what nature or in what matter soever can relish so sweete so lastingly gratefull so forcibly binding ravishing as it were conturing the harts of subiects as doth the mercy benignity which is shewed in licensing a A plaine incoÌ„sequence which no waies followeth out of the premises freedome of conscience the exercise of their religion So that by permission of Catholike religion a religion that of all other kinds oâ—religion hath b A manifest vntruth most and worthiest Professours in other Kingdomes that next border vpon your Highnesse and neither the c Another vntruth least nor meanest sort of subiects within your owne realme your Maiestie may make millions in and without your territories so entirely and affectionately d These meÌ„professe they will woi be de voted vnto his Maiestie without toleration devoted to your person crowne and posterity as no attempt no danger no tumult can arise wherein your sacred Maiestie shall not finde e They speake by contraries present and securest harbour Resolution of the 7. Reason Mercy clemency benignity which is shewed in licensing freedome of conscience and the exercise of religion soonest and most of all winneth the loue of the subiect wherein his Maiestie shall finde present and securest harbour against all attemptes dangers and tumults Ergo. The free exercise of Popish religion
Poland are false for their estate is nothing so peaceable and flourishing as this Common-wealth is I Let vs consider the Roman Empire Shee having pitty to see that Church creeping as it did in the beginning vpon the ground suffered the same to embrace it and to growe vp by it as the Yvie doth by the oake whereof the Empire being a mightie tree indeed felte not at the first any annoyance but nowe findeth that it hath sucked it in such sorte as it hath drawne out all the iuice vigour of it being brought by it now to a withered stocke scarce able to beare the barren braunches that are vpon it For by meanes of Excommunicating and cursing the Emperours by giving the Empire to whom it pleased them by forcing warre betweene the House of Fraunce the Empire and other the noble Houses of Europe the Pope hath brought to passe that now there is no Emperour at-all at Rome but himselfe II France the world knoweth was almost torne in pieces by civill warres now by the banishment of the fire-brands thereof the Iesuites hath obtained peace III As for Poland the Popish Priests themselues confesse that the Iesuites excited and stâ—rred vp such an I hade of tumules civil warres amongst those Christians as that they caused of late more battels to bee fought then had bin in five hundred yeeres before Le Frank Discourse pag. 89. 4 So then it is not toleration that causeth peace in these kingdomes but other causes as is manifest 5 If toleration were the cause as the Petitioner pretends yet is that no sufficient warrant for his Highnesse to allow of wicked and daÌ„gerous toleration in England For we must not live by examples but by lawes and rule of reason 6 Popish Princes may lawfully without disparagemeÌ„t of their estates permitte Protestants to exercise their religion within their kingdomes the doctrine which they professe being the only word of GOD which caÌ„ be preiudiciall to no estate or true policy But Protestant Princes may not permitte Papistes to exercise their idolatrie within their domimoÌ„s the doctrine which these professe being both contrary vnto the lawfull auctority of Kings and vnto the expresse word of GOD More plainely 7 The doctrine of the Gospel holdeth nothing that may impugne Kings lawfull right and auctority but contrariwise teacheth all due honor and obedience to be given to them and that for conscience sake Wherfore both they may suffer the exercise of it without danger yea to the great establishing of their states and thrones in security and assurance and consequently also such professours may be faithfull and loyall subiects yea even to heathen Princes as the Apostles and Fathers of the Primitive church were But a Papist that houlds a faith doctrine the maximes and rules whereof are opposite to the state and dignity of Princes though they alleadge a thousand times they stand but for their conscience religion yet because their conscience and religion is such as the principles and grounds of it are contrary to all States auctority the Magistrate cannot endure such a conscience and religion without the certaine danger of having the mace and scepter wrong out of his hands 8 Againe the Papists do intolerably wrong his Maiestie in soliciting of his Highnesse to graunt that whereof they can give no similitude of instance in any Protestant Prince Yea which the Pope himselfe cannot endure 9 For if toleration bee so beneficiall to the State as heere the Papists affirme wherfore do not they perswade the Pope all Popish Princes to practise the same within their dominions why do they not cancell the bloodie InquisitioÌ„ surcease their persecuting of the ProtestaÌ„ts If they thinke this intolerable in their regiments wherfore should we iudge it tolerable in our State especially their Popish documeÌ„ts being very fire-brands to set al on fire their Popes very leaches of our treasure that wil never be satisfied and very tyrants that will oppresse not onely the lawfull liberty of the people but also the royal power auctority of our Kinges Princes their Priestes Iesuites very bellowes of all sedition rebellion 10 SECONDLIE Toleration of Papistry is coÌ„trary vnto the word of GOD as I have proved in the Aâ—swere vnto the first Supplication and also besides what I have written in this already shal be more plainely shewed in the sequele and therefore contrary to the doctrine which we professe It is written in the law that the false Prophet the seducing Idolater shold be takeÌ„ from amongst vs slaine that all Israell may heare and feare and not dare to commit the like Deut. 13. We acknowledge that Faith is the gifte of God which commeth by the preaching of the Gospell and yet wee thinke it not vnlawfull for the Magistrate to execute the Lords iust vengeance vpon obstinate Heretiques and seducing Idolaters Repentance and holynes of life is also the gift of God and commeth by the same meanes and yet the Magistrate not only in a good conscience may but in duty to GOD ought to draw out the Lords sword of execution iustice and vengeance against all ill doers to wound and to kill according to the qualities of the offence So likewise ought he in this case And though conscience and religion be not put in by torments yet may one having his obstinacy chastened by auctority bee stirred vp to consider more seriously of the course he holds and by such occasion growing to a deeper examination of the cause through the grace of God attaine to the true faith And if they should not be coÌ„verted yet is not the punishment in vaine For by it many which oftentimes by a dissolute lenitie would bee encouraged with impunitie and follow the same wicked waies are better advised and kept from destruction else were it in vaine said vvhich I haue alleadged before Take away the evill from amongst you that all Israell may heart and feare and not dare to doe the like 11 If any haue taught otherwise then this it can no more yea not so much preiudice our cause as nowe this pleading for toleration beeing a thing which they haue ever abhorred both in words writing doth preiudice the great Patrones of Vnity and Constancy in their profession as they tearme themselues the Papists II To the Consequence 1 The Antecedent beeing absurde and false all the breadth of heaven the Consequence must needs be absurde and false in like manner 2 If the Antecedent were true yet coulde not the Consequence bee admitted For it is not agreeables to the State nor yet supposed conformitie with the doctrine of the ProtestaÌ„ts if it be not otherwise simply true in it selfe that can make a thing lawfull and tolerable ¶ Hitherto of the Reasons of State Now follow the Reasons of Religion Reason of Religion 1 1. REASON OF RELIGION The Religion a Vntruth it is cleane contrarie vnto that Religion that vnder your Highnesse favour we
his Synagogue wee confesse but not from Christ and his true Church 3 The Pope is that Robber that Thiefe that Destroyer of the Sheepe who first departed and fel away froÌ„ Christ our Lord. But vve being the Lords Sheepe departed fell away from the Pope We separated our selues not froÌ„ the Church but from the robber and worrier of the sheep in the Church 4 Our separation cannot indeede properly bee tearmed a going out a departing a falling away or Aâ—ostasie but a Renunciation of Apostasie VVherein wee haue imitated the Patriarks the Prophets Christ himselfe and his Apostles In the time of Enosch the Godly separated themselues from the rabble of the wicked had their private meetings wherein they applyed the holy exercises of devotion and Religion calling vpon the name of the Lord. Gen. 4.26 Paule separated the Disciples from the rest of the Iewes vvho vvilfully and obstinately resisted the Gospel of Christ 5 We in like manner haue separated our selues not as Heretikes are wont to doe from the Church of Christ but which all good Christians ought to doe from the coÌ„tagion of wicked men and of Hypocrites 6 The Cardinals the false Bishops and all the rest of the Popish faction haue made a plaine and manifest Apostasie from the faith of Christ Iesus because they fell from the wholesome doctrine comprehended in the writings of the Prophets Apostles from the pure worship of GOD from the right administration and vse of the Sacramentes and also from holy discipline in manners And therefore the Papists be they that went out that segregated themselues that made dissentions and scandals contrary to the doctrine they had learned not the Protestants 7 Who appeale vnto this Faith from which they fell away vnto the holy Scriptures albeit they stil inculcate vnto vs the faith of the Popish Synagogue the Decrees and Decretals and the auctority of the Romish Pope for they see they cannot stand if iudgment be made of their doctrine according vnto the rule and square of the holy Scriptures no more then the auncient Heretikes could Tertul. de Resurrect Carnis cap. 3. II To the Consequence The Consequence hath no coherence with the Antecedent For our doctrine is not therefore new because we went out departed and separated our selues from the society and communion of the Popish Church seeing we we are expresly commanded vpon paine of eternal damnation to goe forth of Babylon Apoc. 18.4 Reason of Religion 4 4. REASON OF RELIGION A religion whose first Instituters except Christ his Apostles or after-deuisers a A manifest vntruth neither doth the Argument follow if we could not caÌ„not be named by any of our Adversaries nor can they a shew that peece or fuÌ„damental point of our faith either of laâ—e or since the Apostles time defined which This is witnessed in the CouÌ„cel of (*) Do these CouÌ„cels witnes that we are not able to shewe that there was nothing lately defined but what was beleeved before A senselesse assertion and a Note which noteth nothing Ephesus in epist Synodi coÌ„tra NestoriuÌ„ in the CouÌ„cel of Calcedon act 4.5 6. Item generali 6. Act. 4. 10. genera 7. Act. 2. And by Athanas of the Nicen. Councel in epist ad Afros in epist de Synodis Arimini et Seleuciae And by Socrates of the Councel of Alexandria in historia ecclesiast lib. 1. cap. 5. and others was not formerly beleeved the contrary thereof never taught by the Roman Church Wherfore in our vnderstanding it is evideÌ„t that the religion b Everie false worship is the invention of the Devill and so is Popery we professe is not as it is c A slander with a matter of truth slandered to be a deuise or inveÌ„tioÌ„ of maÌ„ nor ever was contrary to it selfe in doctrine but whatsoever hath beene in latter ages explicitiuely defined the same was alwaies not only holdeÌ„ true from the beginning in d We care not what was beleeved in their church but certainly their doctrine was never beleeved in the true church of Christ our Church but also implicitiuely beleeved for the infallible auctority thereof Resolution of the 4. Reason Popish Religion is that whose first Institutors except Christ and his Apostles or after-devisers cannot be named by any nor can they all shewe that piece or fundamentall point of faith either of late or since the Apostles time defined which was not formerly beleeved and the contrary thereof never taught by the Romane Church Ergo. Popish religion is true and to be tolerated ANSWERE I. To the Antecedent 1 THE Institutor and deviser of Popishe Religion was not CHRIST and his Apostles but the DIVELL of hell by the ministrie of Antichrist his Disciples as shall plainely appeare in examining of the particulars in the reasons following 2 Many points of Popish doctrine were challenged even in the Primitiue Church for even at that time the mystery of iniquitie began to worke to bee false and erroneous Paul challenged the false-teachers which taught differences in meate and drinke observation of daies worshipping of Angels voluntary Religion and will-worshippe and bad the Collosians be warre of such Colloss 2. He reprehended also the false Apostles which taught Iustification by workes in his Epistles to the Romanes and Galathians all which errours and false doctrine the Popish Church embraceth defendeth at this day 3 Also the beginning increase perfection of the Popish Primacie is manifestly knowne When Constantine the Great ordained the cittie Byzantium to be the seate of his Empire which afterwards he called Constantinople of his owne name his departing from Rome was the cause of the first division of the Empire which shortly after ingendred a very schisme The Bishop of Rome began to shew himselfe and to worke the mistory of Antichrist For in the time of Odoacers raigne Anno Dom. 480. Acatius B. of Constantinople wrote to Simplicius B. of Rome desiring him also to condemne Peter B. of Alexandria of heresie for following Eutiches Heereby a sort of ambitious fellowes taking occasion began to reason of the auctority dignity of the Church B. of Rome contending that the church of Rome was the head of all Churches and the Bishop of Rome the Catholike and vniversall head of all Bishopes Albeit those BB. that succeeded Acatius at Constantinople opposed themselues against the ambition of the B. of Rome affirming that the supremacie belonged vnto their Church in asmuch as the Roman Emperours made Constantinople the chiefe seate of their Empire therfore they contended that the Bishop of Constantinople should be called vniuersall or Catholique Bishop or the B. of Bishops This ambicious coÌ„tention coÌ„tinued 112. yeeres vntill Antichrist began to wax stronger For Iohn B. of CoÌ„staÌ„tinople caused Mauricius the Emperour to call togither the Greeke BB. vnto CoÌ„stantinople to hold a Councel wherin it was decreed that the Bishop of CoÌ„stantinople should bee called the Occumenicall and Catholique Bishop
sacrament 14 The Monothelites taught that there was but one will in our Saviour Christ So taught Honorius the Pope in like manner 2. Tom. Concil Colon. Anno. 1551. editor pag. 365. in Sexta Synod Constantinop Act. 12. 15 The Arabians held that the Soule died and was dissolved with the body Aug. de Haeres cap. 83. Niceph. Eccl. Hist lib. 5. c. 23. So also beleeved Pope Iohn XXIII the head of the Romish Church who as the Papistes affirme cannot possibly erre Concerning whom I will lay downe the very words of the Councel of Constance Dominus IOANNES Papa XXIII saepe sapius coram diversis Praelatis alijs honestis probis viris pertinaciter diabolo suadente dixit asseveravit dogmatizavit astruxit vitam ateruam NON ESSE neque aliam post hanc quinimâ— dixit pertinaciter credidit animam hominis cum corpore humano MORI EXTINGVI ad instar animalium brutoruÌ„ dixitque mortuum semel esse etiam in novissimo die MINIME resurrecturum Tom. 2. Concilior pag. 1060. Concil Constant Sess 11. whervpon in the same session he is called Diaholus incarnatus pag. 1050. But concerning this point the Reader may reade more in my booke de Antichristo Cap. 24. II To the Consequence 1 IF Popish religion had confuted and out lasted severall huÌ„dreds of heresies yet it followeth not that it is true religion therefore because it is not strange to see one Heretique warre and fight against another and the stronger to overcome and out-last the weaker So Popery hath done and doth continually But the truth of the Gospell being the doctrine of the Stronger man which overcame and bound the strong man armed hath and ever doth batter Popery to peeces and hath gotten from it whole kingdomes and nations already God be praised and shall shortly worke the vtter ruine and desolation thereof Amen Amen 2 The places of Scripture cited by the Suppliants are not meant of the Popishe Church but of the true Church of Christ where with they have no communion who doe vnworthily separate themselves from the same and take part with her enemie Reason of Religion 6 6. REASON OF RELIGION A religion that erected and built a What ALL this word is too generall the world can testifie And ALL this is but a begging of the question 2. Pet. 1.8 all the Churches Hospitalles and ancient Colledges in Christendome indowed them with livings instituted the Vniversities and Seminaries distinguithed the multitude into parishes proportioned the tithes annexed the glebe land founded the Bishoprickes limited the Dioâ—eseâ— decreed Ecclesiasticall lawes and immunities enacted all the olde Lawes of our Realme and did for that they would not be vacant without fruite as the Apostle aduised in the knowlegde of our Lord Iesus a thousand good workes besides of which the religion regnant reapeth b GOD can stirre up wicked men to doe his children good daily beneficte and could not without such our churches provision and ordinances ever haue carried the exterior shew it doth Resolution of the 6. Reason Popish Religion erected and built Churches Hospitals Colleges endowed them with livings instituted Vniver sities and Seminaries c and did a thousand good workes besides Ergo Poperie is true Religion and therefore to be tolerated ANSWERE I. To the Antecedent 1 THere were Churches Hospital Colleges Vniversities and Schooles erected and instituted in the Primitiue Church before Popery was dreamed of 2 Also the tithes were proportioned in the old Testament in the daies of the ancient Patriarkes And Bishopricks were fouÌ„ded dioceses limited parishes distinguished and Ecclesiasticall laws decreed long before the beginning and originall of Popery by the Fathers of the Primitiue Church 3 〈◊〉 that Popish Religion bee conferred with the ReligioÌ„ that those worthy meÌ„ which erected builded Churches Hospitals Colleges Vniversities Schooles since the time of the Primitiue Church died in and both of them bee tryed by the Scriptures and then compared vvith ours it will be found that not halfe of them dyed in the Popish Religion as the Suppliants imagine yea that the ancientest and best of them dyed in ours and therefore both they and their monuments are ours and giue greater credit vnto our Religion then all the rest doe or can do vnto Poperie II To the Consequence 1 Suppose Popish Religion to be the principall auctor and agent in all these and in a thousand good works besides yet doth it not follow therefore that Popery is true Religion Because heretiques may in civill affaires do or decree some things which in themselues are good which notwithstanding doth not any way giue allowance vnto their Heresie 2 The Protestants haue built many Churches Hospitals Colleges Vniversities and Schooles and done ten thousand good workes besides Wherefore by the Suppliants argument the Protestants Religion must needs bee true vvhich yet they vvill not grant 3 Yea vvhat is there in this Reason vvhich Infidels heathen men may not alleadge for theÌ„selues Pagans Iewes Turkes and other profane Nations erected many goodly monuments decreed wholesome and profitable lawes and haue done many workes besides which in themselues are very good Will the Suppliants from hence coÌ„clude that their profession is true Religion 4 GOD can bring forth light our of darknes he can raise vp Heretiques Infidels and Atheists to doe many things for the good and benefite of his Church Children Reason of Religion 7 7. REASON OF RELIGION A Religion a A lowde lie 9.10 11. Centenaries that in three ages togither had not three open adversaries in the Christian world who contradicted or impugned her doctrine or beleeued another forme of faith then that which shee then and now teacheth And the Wisedome of the eternall God alluding to his b If we will beleeve the Suppliants Glosse else not Pro. 14.28 Glossa interlin in hunc locum Church affirmeth that in the multitude of people coÌ„sisteth the glory of a King and in the small number the ignominy of the Prince Resolution of the 7. Reason Popish Religion in three ages togither had not three open Adversaries in the Christian worlde who contradicted her Doctrine or beleeved any other forme of faith then that vvhich shee teacheth Ergo Poperie is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THere haue bin in every age worthy and faithfull Christians who contradicted the Popish superstition publikely and openly opposed themselues against Antichrist For GOD had alwaies TWO WITNESSES to testifie the trueth against the Adversary Apoc. 11.3 2 These faithfull Servants of GOD haue ever beleeved and held an other forme of faith then that which Popish Religion taught For they kept the commaundements of GOD and had the testimonie of IESVS CHRIST Apoc. 12.17 3 In these Centenaries which the Suppliants speake of to wit in the 9.10 and 11. there lived questionlesse seaven thousande vvhich bovved not their knees vnto Baall 4 About these times flourished Bertrame the
greatest infallibility for they may erre and have oftentimes erred The Coūcel of Carthage decreed rebaptization At the 3. Councel of Autioch Athanasius was condemned and the Arrian heresie was approved In the Councell of Ariminum the same heresie was allowed also The 2. Councel Ephesine favoured the heresie of Eutiches the Councel of Neocaesarea condemned second marriages Cōcil Toletan 1. decreed that he that keepeth a Cōcubine should not be repelled from the cōmunion The 6. generall Synode decreed the marriages between Catholiques Heretiques to be voide they condemned also the eating of the blood of any beast The 2. Councell Nicene concluded that Angels and the Soules of men haue bodies of their owne and that they may be pictured and painted this Councell allowed the worshipping of images which the Eliberine Councel long before had flatly forbidden In the Councell of Rome Stephanus VI. revoked all the acts of Pope Formosus his predecessour which in the Councell of Ravenna vnder Iohn X. were established againe and Stephanus his decrees abrogated Therefore the Definitions of Councels are not infallible oracles as the Suppliants vaunt and those places of Scriptures which they quote are nothing at all to their purpose as the godly Reader at the first view of the text may soone vnderstand II To the Consequence 1 IF Popish religiō were testified by the blood of martyrs holines of Cōfessours if it were approved by Councels yet doth it not follow that it must needs therefore be true religion for Martyrs Cōfessours Coūcels may erre and have erred oftentimes 2 Popery is manifestly knowne to be a false religiō because the Papists goe about to confirme and establish it by lying miracles and wonders as the old ancient heretikes did before Reason of Religion 12 12. REASON OF RELIGION A Religion a A manifest vntruth it is cleare by the Answere vnchanging and of admirable consent in her doctrine having evermore the same boundes of faith in all places and not varying in every country and state as doe other religions which haue b If they speak◠of our religion we haue Christ our head his word the rule of truth not one supreame head and an acknowledged power to define but make the letter of scripture c Blasphemie against the word of God misinterpretable by every contentious spirit the only touchstone and chiefe Iudge of all differences in faith whereby so many opinions and formes of religiōs d Horrible blasphemie as if diverse opinions and formes of religion might bee squared out of the Scriptures wheras no Scripture is of private interpretation nor can bee the ground of errour may be squared out as there be private fancies raigning Resolution of the 12. Reason Popish Religion is a religion of admirable consent and vnitie in her doctrine not varying in every country and state Ergo. It is true religion and therefore to be tolerated ANSWERE I To the Antecedent 1 IF Popish religion be of such admirable consent and vnitie in her doctrine wherefore cannot the heades therof agree amongst themselues in teaching delivering of that vniforme doctrine Who so readeth the history of their Popes written by their owne friendes besides a number of hote and cōtentious schismes troubling al Christēdome for many yeeres togither yea sometimes fortie yeeres continuing betwixt their Popes and Antipopes he shall finde it a cōmon thing for the succeeding Pope to contrarie abrogate the actes decrees proceedings of his predecessour 2 Not to insist in many particulers Platina writeth that when Pope Formosus was dead Anno Dom. 896. Stephen VI. who succeeded not long after him for Boniface VI. his immediate successour was Pope but 25. daies carried such hatred towards him his proceedings that he caused his decrees to be abrogated and made him to be taken out of his grave for so others write of him and solemnely degraded in a Councell which when hee had done he cut of his tow fingers wherewith he vsed to cōsecrate and cast them into the river Tibris But Romanus I. succeeding him ratified againe Formosus doings abrogated and disanulled al Stephens proceedings against him Whose course Theodorus II. especially Iohn X. followed condēning Stephens doings in another Coūcel at Ravenna consisting of seventy foure Bishops Albeit Sergius III the fourth Pope after him taketh Stephens parte against Formosus and that so hoately that once againe though he were the ninth Pope from Formosus he caused his body to be taken vp out of the grave degraded him againe beheaded him cut of the three fingers that were left him of his right hand and threw his body the pieces thereof despitefully into the river Tibris 3 Againe wherefore do not the Popish Doctours agree amongst themselues in explicating and interpreting a religion so certaine in her doctrine whereas nowe the world seeth they differ amongst themselves in 237. articles of doctrin as Ioannes Pappus hath gathered out of Bellarmine In l. de Contradict Doctor nunc-Romana Eccles The Iesuites Catechisme also is a sufficient witnesse hereof 4 Nowe what doth this dissention amongst Popish Doctours but proclaime indeed the disagreement iarres cōtradictions which are in the very doctrine of Popery The Pope in their doctrin is Christs vicar Peters successour meeke humble and the Servant of servants And yet they blush not to say that he is King of Kings the Monarch of the whole world The sacrifice of the Masse they say is externall and yet indeed it is not external for that which they call the sacrifice is hid vnder the formes of bread and wine But I hasten II. To the Consequence 1 If Popery were so constant so vnchangeable so agreeable in her doctrine as the Suppliants pretend yet is that no proofe that it is therefore true Religion I. Because the Iewes Turkes Pagans and Heretikes doe marvelously agree one with another and yet is not their profession true II Because we see that oftentimes great men within the Church haue fallen into hote cōtentions among thēselues As Paul and Barnabas Paul and Peter Meletius and Peter B. of Alexandria Epiphanius Chrysostome Ierome Augustine Ruffiaus Cyrill Iohn B. of Antioch and Theodoret. And indeed the Iewes did vpbraid the Christians in the Primitiue Church with their dissentions amongst themselues 2 The Papists vnity and agreement amongst themselues is to betray the souls of men which Christ our Savior hath redeemed by his blood for otherwise they are at as great iarres vvith their owne men as with vs. Reason of Religion 13 13. REASON OF RELIGION A Religiō which by the grant of our Adversaries hath had for the last thousand yeeres and more the custody of the sacred a Of the outward letter Bible of the Apostles Athanasias and the Nicene Creede preserved thē from perishing by Pagan lew or heretike yea from whose hands or Treasure-house the Religiō now established not only b The Christians of the primitiue Church received the Scriptures
their sinnes our religion abhorreth detesteth as a prophanation of the whole Gospell especially of the satisfaction of Christ 5 Prescript fasting daies set times of abstinence the Papistes borrowed of Montanus the Heretike as we haue declared before But a religious fast that is when a man wanting some blessing or seeing some eminent calamity abstaineth not from flesh for a season but also from al delights sustenance that therby he may make a more diligent search into his owne sinnes and offer most humble praiers vnto God c. our religioÌ„ teacheth we practise 6 Vowes made vnto GOD of things honest lawful possible our religion teacheth ought to be performed But Popish vowes of Pilgrimages of offring to Idols of perpetual single life of MoÌ„kerie our religion accoÌ„pteth not honest nor lawful but made vnto the Devill and exsecrable 7 One vniforme stint of faith coÌ„tained only in the holy Scriptures we teach but the coÌ„tradictions dissentioÌ„s of the Papists are innumerable as we have proved before 8 MortificatioÌ„ that is that part of sanctâ—ficatioÌ„ wherby the power of sinne is crucified in the faithfull Rom. 6.2.3.4 Galat. 5.24 we religiously teach But Popish externall maceratings we condemne II. To the Consequence The Argument is rather thus to be concluded Popish religioÌ„ teacheth auricular coÌ„fession to a Priest perverteth the doctrine of repentance restitution satisfaction fasting vowes the sufficiency of the Scriptures and mortification Ergo. Popish religion is the. Apostolicall religion of Antichrist Reason of Religion 21 21. REASON OF RELIGION A Religion for whose desence the Title of Defender of the Faith vvas first given to the Kings of our Nation the Title of Most Christian to the kings of France of Most Catholike to the kings of Spaine the still retaining of which Titles doth a I marvel how the Suppliants are not ashamed to deduce a consequeÌ„ce the falschood wherof is notoriously evident argue the allowance of her iurisdiction And there is b No one of the ancient Fathers did ever expound that place of the Popish Church no one of the ancient Fathers who doth not vnderstand these words of the Prophet to be only meant of this Church The NatioÌ„ and Kingdome that will not serue thee shall perish Esa 6.12 Resolution of the 21. Reason Popish Religion is that for whose defence the King of England was called Defender of the faith the K. of France Most Christian and the K. of Spaine Most Catholique Ergo Poperie is true Religion and to be tolerated ANSWERE 1 WHat coherence is there between the AntecedeÌ„t and the Consequence When the Pope gaue vnto the King of England the title DefeÌ„der of the faith as Caiphas prophecied against him selfe so the Pope prophecied his own destructioÌ„ For even that King which hee so first called King Henry VIII of famous memory was the first King in all Europe that cut his combe Defended the faith indeed which all his noble Successours haue with singular constancy hitherto continued GOD bee praised excepting only Queene Marie whose raigne was but fiue yeares Reason of Religion 22 22. REASON OF RELIGION A Religion into whose society and profession whosoeuer truely entreth by and by liveth in a Stil they speak by contraries as appeareth in the Answere more awe of God and feare of sinne changeth his former life to the better and of the other side whosoever leavâ—th ouâ— and departeth from heâ— fellowshâ—p communion beginneth incontment to lead a worse liâ—e then whiles he liued her childe frequented her Sacraments Of both which there be store of examples and of the latter too many verifying what is said and not vnknowne to thousands yea the case is so fain liar as it is now growne into a Proverb with many b A new coyned Proverb which is to be vnderstood contrarywise That the Protestant Religion is good to liue in but the Papist religion good to die in Resolution of the 22. Reason Popish Religion is that into whose profession whosoever truely entereth by and by liveth in more awe of God and feare of sinne and changeth his former life to better Ergo Popish Religion is true and to be tolerated ANSWERE 1 THe Antecedent is most false For Popish Religion is the Policie of Satan yea the very chaines and fetters of the Divell to detaine men as slaues in the misery thraledome of sinne And that the Christian Reader may know that I do not vse any hyperbolicall speeches herein I beseech him in the bowels of our Saviour IESVS CHRIST seriously to waygh these things that follow 2 What could be fitter for Satan for the continuance and enlargement of his Kingdome then the Popish doctrin of the Popes supremacie over al of his fulnesse of power of receiving both the Scriptures and their exposition from him of obeying that he coÌ„manded of not iudging him though hee carryed ten thousand yea innumerable Soules togither with him selfe into HEL Dist 40. c. 6. Si Papa of devout ignorance of iudging them heretiks who speake against him of pursuing and persecuting them with fire sword of purgatory of auriculer confession of the immunities exemptioÌ„ and priviledges of his Cleargy of the pompe and idlenes of his hierarchie and of all their suttle and serpent-like contrived false worship 3 The practises of Egypt toyling Israel with al base service and villanie of killing their male childreÌ„ or of the barbarous tyranny of wasting the west Indies was not nor is not more suttly divellishly devised to detaine those free nations in perpetual bondage slavery then the Popish doctrine was is to establish the kingdome of Antichrist and to detaine the people of God in everlasting servitude and slauerie both of body and soule 4 And as for Christian honestie of life duties towards men the Popish doctrine of Absolutions of Dispensations of Pardons of Satisfactions of Sanctuaries is for the impunity easie discharge of all malefactors a maine cause and mother of al abominations and wickednesse 5 Furthermore their sundrie rules orders of hypocrisy contention idlenes their constrained abstinence from marriage their permissioÌ„ defence of the Stewes are causes of all enormities of vncleanes of infinite murders other manifold offences So that the waters of Noahs floud did not so high drowne all the olde world as those flouds of wickednes which by such occasions have risen did and do still overflow al such kingdomes nations as this doctrine of theirs like a sea of sinne might breake into 6 Hence it appeareth evideÌ„tly Note that if a man were assured of the salvation of his soule in Popery ther is NO Religion BETTER to live in For There is NO religion vnder heaven which coÌ„taineth greater licenciousnes in it nor giveth more liberty vnto the flesh then doth POPISH RELIGION Reason of Religion 23 23. REASON OF RELIGION A Religion which now hath and had in al ages the most famous meÌ„ for a
rectitudine Catholicae coÌ„versati si due posteriores sint Augustini Extreme vnction c Tom. 7. contra episcop Parm. l. 2 c. 13. de baptis contra Donatist lib. 1. ca. 1. Order d Tom 4 de fide operib c. 7. tom 6. de bono coÌ„iugali concupis cap. 10. Matrimony and e Tom. 4. de vera falsa penitentia c. 10. 15. Tom 6. de adulterin coÌ„iugijs c. 28 Tom. 10. lib. 50 homiliar hom 41. hom 49. c. 3. Tom. 8 in PsalmuÌ„ 63. circa medium Penance Hee f Tom. 10. l. de tempore Ser. 251. also sharplie rebuketh those that either neglected to heare Masse or did not stay in the church so long as to the end of Masse or shewed themselues so colde and wearysome in Gods service as to speake to the Priest to abbreuiate or bee shorte in his Masse Therefore vndoubtedly neither Protestant nor Puritane but a g Possidius in vita eius Moonke institutor of Moonkes and strongest maintainer of our Catholike doctrine S. Gregorie was first a h Ioh. Diaconus in vita eius li. 1. c. 6.25 er 39. Moonke then choosen Abbot then created Cardinall and afterward elected Pope of Rome In which dignity hee lived 13. yeeres odde moneths died the yeare of our Lord 604. He wrote in the allowance of i Lib. epist 7. cap 35. Images approved the making of h Eod. l. c. 109. pictures in the walles and windowes of the church terming them the instruction or bookes of the vnlearned reprehended the l Ibid lib. epist 9. cap. 9. breaking or defacing of them only vpon abuse which some ideots committed as a thing not lawfull schandalous He appointed the Moonke m Tom. 1. lib. 4. dialogorioÌ„ c. 55. Preciosus to say Masse 30. daies togither for Justus his fellow Moonke deceased Hee relateth n Ibid. cap 57. two miracles which God through the sacrifice of the Masse most admirably wrought One vpon a Captiue whose fetters so often fell off as his wife beleeving him to bee deade procured Masse to be said for his soule The other vpon a Shipman named Baracha who through the same most sacred propitious oblation was being reputed to be drowned very miraculously fed and delivered after shipwracke He augmented [a] Platina Iohannes stella in vita eius the Letanie ordained the [b] Iohannes Diaconus li. 2 ca. 18 stations at Rome incited to the going [c] Ipse B Gregorius li 2 epist c. 21. on pilgrimage and visitation of holy places He greatly [d] Idem Ibid cap. 42. affected to see reverence the coate of S. John Evangelist trusted to receive spirituall profit thereby Hee [e] Lib. 7 epist ca. 126. sent a piece of the Holy Crosse [f] Lib. 1. epist ca. 29. 30. li. 6 epist ca. 189 l. 11 epist c. 67. Powder filed off from S. Peter S. Paules chaines some of [g] Lib. 7. epist cap. 126. S. John Baptists haire the [h] Lib. 5. epist c. 150. reliques of other Martyrs â—o severall great personages for benediction and veneration sake He traveiling in the gowt enforced oft to keepe his bed for his greater ease rose [i] Lib. 8 epist c 35. notwithstanding to say Masse vpon festiuall daies as himselfe wrote of himselfe to Eulogius the Patriarke of Alexandria and also approvingly witnesseth that [k] Lib 7 epist cap. 29. Masse was daily faid at Rome in veneration of Saints He wrote a letter to Melitus to tell S Augustine our Apostle then consecrated Byshop of Canterburie that he should not destroy the temples of the idols in our country but breake the idols sprinkle [l] Lib. 9. epist cap. 71. Bodae de gestiâ— Auglorum l. 1. cap 30. holy water about the same temples build altars and put reliques in them Therefore vndoubtedly neither Protestant nor Puritane â—ut a Moonke and Pope zelous propagatour patron of Catholike religion To say that the assertions and points precedent were c At there is no doubt but the Fathers had their blemishes and errours So haue not the Suppliants proved the precedent blasphemies out of the Fathers most of the places which they quote containe no such matter Naevi patrum the moales or blemishes that shewed them to be men subiect errour not to haue seene all things were in our iudgment idlenesse inough and greatest repugnancy for let them bee holden for Saintes or saved soules which we thinke no man of modesty or yet of Christianity vvill deny it followeth directly to be impossible wee meane if they dyed in the vnretracted faith they professed in their bookes as hitherto none of those who are most against our religion euer durst to make open doubt there of that the foresaid positions points can be false because if they should be false and they containe as then they should doe very damnable superstition and highest Idolatry as approving vaine doctrine vaine teverence vaine sacraments vaine impious rites adoration of bread in stead of God then which nothing is more abhominable or idolatrous it cannot be most assuredly it cannot be even by the principles of our common Christian faith that the foresaid Doctors be Saints in heaven but contraryly most accursed reprobates in hell vnderstanding as is before rehearsed that they dyed in the beliefe they mainetained in their writings Againe to say they vnderstood not the Scriptures d It is no absurdity to say that the Fatheâ—â— indeed did not vnderstande the scriptures as well is the learned of our times do 1. The Fathers for the most part were ignorant in the tongues 2. They wanted the exact knowledge of Logike 3. They left the true and literall interpretation hunted after allegories and mysticall senses which were maine causes of the Fathers ignorance in expounding Scriptures as wel as doeth the best learned Protestant or Puritane that through such faile and lacke of heavenly guidance they vnwittingly slided into their errours were to imagine Chiwaeras or some thing that were more strange and monstrous for what helpe enioyeth the Protestant or Puritane that they enioyed not and they had many which the other haue not They were a thousand yeeres and more neerer vnto Christ his Apostles and their Disciples then she eldest Protestant or Puritane that can truly be named consequently as like if nor more like to heare retriue and learne the truth theÌ„ any of the other two Professions They made CoÌ„ments vpon all or the most difficult partes of holy Scripture they beat out the way and vnsealed the hard hidden mysteries therof they laid the ground works of schoole divinity brake the yee and reconciled all the distering passages which in the letter seemed to impugne or contradict one the other Or must it be conceiued that these holy men working and thorow-piercing into the selfe bowels and abstrusest
their Emperour Basilius Macedo sent vnto theÌ„ to teach them the Christian Catholike faith by what powerfull and divine signe he would witnesse the truth of his doctrine The signe was that if the booke wherin the said doctrine was written should not burne being cast into the fire then they al with one accord would presently beleeue and receiue his doctrine A great fire was made the Priest putting the book which was the holy Bible into the midst therof said with a lowd voice Glorifica nomen tuum Christe Deus Christ our God glorifie thy holy name The flames gaue place to the booke and the booke lay so long in the fire as the people themselues thought meete and when it was taken out it appeared sound whole no one leafe either scorched or blemished In the tenth age the Polonians by l Cromerus alij de reb PolonoruÌ„ 965. Aegidius Tuseulanus f Adamus l 2. c 78.10.11 Ditmarus chron lib. 2.971 and others sent by Pope John the 13. The Selavonians by g A.D. 989 h Cartuitias in vita Steph. Hungar. reg c. 1.2 3. Aeneas Sylvius Hist Bohem. cap l 16. S. Adelbert and the Hungarians by i Aenâ—as Sylvius another Adelbert surnamed their Apostle In the eleventh age the k A. D. 1106. Bozius lib 4 cap. 5. Vindians and multitudes of Prussians be side the reclaiming of the lapsed l Circiter A D. 1150. Ranulph l. 4 c. 22 Hungarians In the twelfth age the Pomeranians the Norvegians by Nicholas an English Moncke employed in that holy worke by Pope Eugenius the third The which Nicholas was afterward chosen Pope of Rome and named Hadrian the south and gaue the dominion of Ireland to King Henâ—â— 2 wiâ—h coâ—drioÌ„ of propagating the Christian faith there Stowin anno 7. Henrici 2. of preserving the rights of the Church entire and inviolated and of paying a yeerely pension of a penny for every house in the Kingdome In the 13. age the a Anno Dom. 12 5. Liâ—onians by b Cranâ—zius lib 7 cap. 13. 〈◊〉 Medardes the c Anno Dom. 1230. Lâ—tuanians by d Martinus Chromer lib. 8. the knightes of S. Marie the e Anno Dom. 1270. Sabellicus Guilielmus de Nangiaco Emperour Cassanes with it numerable Tarâ—arians In the fouretenth age f Anno Dom. 1300. Niceph. Gregor Histor lib. 4. Azatines Emperour of the Turkes the Isles of the Canaries the g An. Dom. 1344 Bâ—zius lib 4 cap. 5. revolted Lituanians the h Anno Dom 1346 Sebastianus Munsterus in Cosmograph Cumans the Bosnians the Lipnensians the Patrianians other Sclavonian nations by â—ope Clement the 6. and Leves king of Hungary In the sifteenth age the i Anno Dom 1350 Michael Rit lib. 2. Bonfin deca 2. lib. 10. Same getians the kingdomes of Bentonine Guinea Angola and k Anno Dom. 14â—2 Martin Chrom li 18. Congo In the sixteenth last age to speake ingenerall without descending to any particulars more provinces Nations and numbers of rich Kingdomes and Empires were brought to the knowledge of Christ embracing the Catholike Romane faâ—th by the labors of the g Iudas and other reprobates may preach the Gospel yea worke miracles in Christs name Mat. 7.22 Dominican and Franciscan Friers and the Fathers of the societâ—e of Iesus God attesting his cause truth by several miracles then all Christendome twice yea perhaps more then thrice told contained before which beside the record of all Cosmographies and Histories of this subiect may plainly be demonstrated in that before the last Centenarie or not many yeeres different the Christian Religion extended not it selfe beyond the river Ganges Eastward and the Isles of the Canaries in the West which scope and space is counted no more then of an hundred twenty degrees but the circuite of the world which is now sailed every or most where portes of Christians found therin is of three hundred and three score degrees whâ—ch is full out thrice as much The fewe precedents most renowned Prince collected out of many that might be added do very cleerely shew not only that the aboue rehearsed end other prophecies promises of God of dilating the place of his Tentes and of spreading out the curtaines of his Tabernacle Esa 54.2 that is the boundes of his Church Christs Spouse and tempora Kingdome are to the eâ—e fulfilled in the encreasing societies and continuance of h Begging of the question our religion but that also the Word of wisedome and the Word of knowledge graces given by the tâ—stâ—monies of saint Paule 1 Cor. 12 8. in the Church by the holy Ghost to the profit of others haue their residences in the l Proue that teacheâ—s of â—ur religion and â—hat in how eminent and most powerfull manâ—â—er the conversion of the former Nations beareth most apparant witnesse â—or there can be no doubt made but that some if not the most part of the foresaide Nations and sorts of people were of excellent dexterity and iudgment therefore very vnlike that they were ledde away especially from the religion and riâ—es they were bred borne in without store of solide substantiall reasons mouing them therevnto And it is as little questionable whether some of them were not also of a knotty vntractable or vntameable nature of a prowde obstinate and hawty disposition drowned in vncleanes and delighting in the varieties of liberty lets and strongest impeachments of embracing the discipline purenes austerity of our k Popish Antichristian superstition Christian Catholike religioÌ„ and the conquering of them a plaine demonstration that their Coverters all stout professours of the Romane religion taught that doctrine which the Prophet calleth a law converting soules and the Apostle the liuely and forcible word more piercing then anie two edged sword Ps 18.8 Heb. 4.12 Likewise that they fought not with the leather sheath the letter onely of Scripture but with the letter true sense which onely is the Sword of the spirit that reacheth vnto the division of the soule Eph. 6 17 Heb. 4 12. The bright Candel Luk. 11.37 that illuminateth those that sit in darknes Luk. 1.79 And the seede to which God promiseth to giveraine for the rich fructifying thereof Esa 30.23 And finally that they were also true imitators of the Apostles in doctrine and office as becomming Fishers of men Matth 4 16 Mark 1.17 drawing them out of the Sea of infidelity into the harbour of Christianity a badge or attribute giuen to the Apostles and verified in none but in Catholike teachers Neither did theÌ„ nor doth now the word of wisdome knowledge 1 Cor 12 8. a gift proper to Gods Church worke in our Catholike teachers vpon Infidels onely but the same extended and still extendeth his power divine â—fficacie to the bringing forth of as rare or more rare effectes vpon beleeving Christians namely in exciting men and women of
all ages estates even a Bamba * These foresooke their lawfull vocation and resigned their power to the Beast Apo. 17.17 King of Spaine Hugo King of Province Rachis King of Lombardie Sigismundus King of Burgundie Veremundus King of Castile Ranimirus King of Aragon Ethelred and Keneredus Kings of Mercia Sigebert Alfred Ceolulphus Egbert Kings of Northumberland Sebba Offa and Jna Kings of England Henrie the fourth King of Denmarke Carlomannus King of Almaine Trebellius King of Bulgarie Cazimirus King of Poland and others Kings b Radegund Queene of Fraunce Margares Queen of Frace-Briget Queen of Sueden Etheldreda Queene of Northumber Sexbiâ—ga Ethelburga Q Q of West-saxons others Queenes c Lotharius Earle of Romans others Emperours d Richardix wife of Carolus Crassus Emperour Chune gundie wife of Henrie Emperour and others Emperesses l They meane plainely to become Moonkes Nunnes a true effect of Popish superstition and the broade way to Hell to relinqunish the worlde renounce the pleasures delights thereof and devote and binde themselues to a poore chast and obedient life vnder the commaund direction of others Of which m These be the swarmes of Locustes that came out of the smoke of the bottomlesse pit Apoc. 9. religious companies some eate nost she but in time of sickenes only or other necessity and observe both silence and solitarines as do the Benedictines some never eate fleshe at all weare alwaies shirts of haire goe not forth of their Cloysters nor speake to their fellowes but with leaue as do the Carthusians some neither eate flesh egs nor whitmeates fast three parts of the yeere as do the Bonhomes Some n Holy Hypocrites discipline themselues sundrie times in the weeke or daily goe barefoote touch no money haue nothing in proper or in common and beg their food from dâ—re to dore as do the Capucines some attend the sicke in all diseases assist them with ghostly counsell provide them Sacraments burie their deade bodies as do certaine fraternities some clense vlcers and festered soares nor refuse any office how base loathsome soever about impoteÌ„t criples lazars as do the NuÌ„nes of S. Elizabeths order And al these with other divers orders that after another maÌ„ner labor to mortifie theÌ„selues do good to others lie vpon no other beds but of straw rise at midnight sleepe little spend much time in praier meditation Which are no conditions of life that either a Rom. 13.14 make provision for the flesh in concupiscences or b Galat. 5.16 do seeke to accomplish the desires or c Tisus 3.3 serue the voluptuousnes thereof sinnes which the Apostle forbiddeth but rather formes [o] Will-worship condemned Col. 2 23. of life that d Galat. 5 24. crucifie the flesh with her vices and concupiscences do e Galat. 2.19 naile them to the Crosse with Christ render both f Galat. 6.14 the world crucifide to those that so liue and them to the world Vertues which by the testimonie of the Apostle g Galat. 5.24 make their dooers the servants of Christ and h Galat. 2.20 to liue now not they but Christ in them Effects of no false Religion Resolution of the 29. Reason Popish Religion beginning at Hierusalens increased and spread is selfe into all nations Ergo Popish Religion is true and to be tolerated ANSWERE I To the Antecedent 1 AS the Divell the easier to deceiue beeing transformed into an Angell of light arrogateth vnto himselfe those things which belong vnto GOD Even so doeth his Church that great whore which siâ—teth vpon the scarlet coloured beast with a cup of gold in her hand ful of abominations and filthines of her fornication that deceaveth the Kings and the inhabitants of the earth challenge vnto her selfe the titles and rights of Christs true Church whereas in deed shee is great Babylon that mother of whoredomes and abominations of the earth Apoc. 17.4.5 2 Popish Religion did not beginne at Hierusalem but at Rome that great citty vpon seaven hils where Antichrist wrought the mysterie of iniquity 3 The Prophecies concerning Christs Church how that some of all nations people tribes and tongues should flocke vnto her do not belong vnto the Popish Church for none shall flocke vnto her but such whose names are not written in the booke of life Apoc. 17.8 4 It was not vnto Popery that the Nations were coÌ„verted but vnto the true Christian religion wherewith Popery hath no communion II. To the Consequence 1 IF Popishe religion had begunne at Hierusalem yet were it not true Religion because it lost the sinceritie of doctrine which was professed and taught at Hierusalem 2 If Popery were so ample as the SuppliaÌ„ts make their brags it were not therefore true for never was Popery of so many nations so vniversally received as gentilisme was 3 Seeing the Whore of Babylon should sitte vpon manie waters that is rule over many people and cause the Kings and nations of the earth to be drunke with the wine of her fornication as it is Apoc. 17. who seeth not that even Antichristian Papistrie may be countenanced with great shew of vniversalitâ—e 4 For our partes wee had rather enter into the Arke with eight persons Genes 7. so to be saved then to refuse so to doe with all the world besides and so to be drowned We had rather she out of Sodom with two or three Genes 19. then with all the rest to stay there and to be destroied with fire and brimstone Wee had rather enter in at the straight gate to life everlasting though fewe goe that way Luk 13. then with the Papists walke the broad way which leadeth to destruction Reason of Religion 30 30. REASON OF RELIGION A Religion from a Such as depart from popery are happy blessed Apec 18.4 which Countries either departing or mingling other doctrines with it made present wracke of their former felicities falling either into flatte Apostacie or most lamentable bondage or both The instances are b All these nations were punished for departing from the sincerity of Christian religion not of Poperie The i Theodoretiâ—â— lib. 4 cap. 32. Sozomen lib 6. cap. 37. Goths while they remained Catholike flourished enlarged their territories but becomming Arians were shortly expelled thence by the Hunnes theÌ„ Infidels The like and by like occasion befell the k Jornandes de rebus gest Dacians Mysians and Pannonians by invasioÌ„ of the Hunnes Gepides Rugians The l Ex Aenea Silvio in Eur. cap 16.17 Anâ—o Sabel Enne 10 lib. 6â— ex Chronicis eaâ—uÌ„dem NationuÌ„s asijsque Historijs Dalmatians Gauls Britannes Spaniards the Africans by superinducing or mixing one the heresie of Manichaeus another the heresie of VigisaÌ„tius the third the heresie of Pelagius the fourth the heresie of Priscillian the last the heresie of Donatus with the Catholike religion were conquered and supplanted the Dalmatians
by the Turke the Gaules by the French the Britannes by the English the Spaniards by the Goths the Africanes by the Vandals To which may be added the Germans wasted subiected by Attila 〈◊〉 the seigniory of the Hunnes after the Arian heresie had rooted it selfe â—n seuerall quarters and prouinces of their Country The o Ortelâ—â—s in Râ—gia ex Saxone â—elmoldo Crantzio inhabiâ—ants also of the citie Iulinum who being conuerted to the Romane faith and falling againe from it were all consumed both citizens and cittie with fire from heaven Touching the Countries in the East after they beganne to dishonour themselues with new doctrines the so fast ranne headlong therein an inseperable property of al heresie because they are vnbounded and lacke a defining binding power that in short while after to witte in the raigne of Herselius the Emperour there were on foote d Niceph. lib. 18.45 Jacobitans GeorgiaÌ„s Theopaschitae Armenians Monophysites Agnoetans Staurablatans Monothelites Severites Aphtar thodecits Phantasiasts Maniches Tetradites Tritheites Arians Nastorians sixteene severall sortes of beleefe but what followed First Chosrâ—es king of the PersiaÌ„s sacked Ierusalem and much weakened the Empire Then Heraclius the Emperour turned Monothelite Mahomet that infernall monster being made the Captaine of the Saracens tooke Syria and Aegypt Anno Dom. 635. Mesopotamia Anno. Dom. 639. and afterward all Africa Finallie wee thinke that in the revolution of the fifteene first ages the Nation or kingdome cannot be named which forsaking the Catholike Romane religion or not keeping it whole inviolated was either not e The contrarie appeareth in England and Scotland to insist in no other conquered or miserably torne by civill division and slaughters Resolution of the 30 Reason Popish religion is that from which Countries either departing or mingling other doctrines with it made present wracke of their former felicities falling either into flatte Apostasie or most lamentable bondage or both Ergo. Popery is true religion and to be tolerated ANSWERE 1 GOD doth not punish any nation or people for departing from Papistrie seeing such a departing is not Apostacie from true religion as I haue proved before p. 37. 2 GOD is so farre from punishing any for separating themselues from the communion of Popery that contrariwise whosoever doth not separate himself God threatneth to plague him Apoc. 18.4 Goe out of her my people that yee bee not partakers of her sinnes and that yee receive not of her plagues 3 The Suppliants instaÌ„ces are of such nations as were before Poperie beganne to raigne who could not therfore be punished for relinquishing Poperie 4 Those nations were indeed punished either for quite falling away from true religion or for not professing it so sincerely as they ought to haue done 5 For our times GOD hath infinitely blessed the professours of our Religion declared his iudgments against Poperie and Papistes I will not speake of Luther who by the mightie protection of GOD bouldly maintained the truth of the Gospell even in the middest amongst his enemies Nor yet of the miraculous preservatioÌ„ of Geneva that standeth in the mouth of the adversaries who wante neither power nor malice against it Nor of Rochell besieged for the Gospelles sake by all the power of France for seven whole monethes togither and yet by the power of GOD persisted invincible 6 Onely I will speake one worde of this Kingdome of England and for our late blessed Soveraigne Who as shee hath stoutly maintained the cause of Iesus Christ so hath GOD performed vnto her kingdome his promises made vnto his children in Iesus Christ Search all Histories turne al Chronicles sacred or prophane ecclesiastical or civil yet shal yee never finde a WomaÌ„-Prince a Mayden or Virgin Queen yea you shall not finde any Prince at all whose preservatioÌ„ hath bin so mighty whose glorie so great whose government so long so prosperous so happie All this hath bin the more admirable and is the more to be considered by how much the more and oftener shee hath bin cursed with bell booke and candle by him that arrogateth to himselfe Fulues of power and auctority in heaven in earth in hell But GOD hath turned his curses into blessings yea the more he cursed her Maiestie and the Land the more GOD hath blessed both 7 If the Land should not continue still in the zealous profession of the Gospell but should mingle heresies with truth and admitte the practise of Popery which is the Suppliants motion and petition Doubtlesse God would cease from being our GOD he would with draw his blessings froÌ„ vs yea he would be avenged vpon such a faithlesse backsliding people Reason of Religion 31 31. REASON OF RELIGION A Religion whose professant company or congregation hath bin evermore since the first planting thereof very visible and perspicuous as the severall resemblances parables and figuratiue speeches vsed in holy Scripture do clearely testisie that the true a Most false the Scriptures following are miserably applyed Church and Spouse of Christ should ever be comparing her to a a Psal 18.5 tabernacle placed in the Sunne to a b Esa 2.2 mountaine prepared in the toppe of mouÌ„taines to a c Matth. 5.15 Citie situated on a hill to a d Math. 3.12 Luk. 3.17 Floore to a e Math. 13.47 Nette a f Ioh. 10.16 Spheepe-folde a g Luk. 14.16 great Supper a h Matth. 21.33 Luk. 20.9 Vineyard c. and her doctrine to a i Matth. 5.15 Candle put vpon a candlesticke shining to al that are in the house that is b An absurd glosse in the world as k Tract 2. in epist Joan. S. Augustine vnderstandeth the place things that are all most visible and obvious to weakest sense and therfore do proue that the true Church ought to be alwaies visible and apparant to the view of others Neither is the word Church to be fouÌ„d throughout the whole body of holy Scripture to signifie other then a c But we read in the Scriptures that the woman fied into the wildernes c. Apoc. 12.14 visible knowne multitude and the reason is plaine why it must so signifie because it were otherwise impossible for any one to ioyne himselfe to the true Church persevere therein obey the head and be subiect to the Prelates therof which all are bound to doe by the expresse word of God law of nature vnder heauiest curse censure of damnation if the Church were or could be invisible or not remonstrable For vnto things hidden invisible there can be no repaire no adherence nor homage of duty or tribute of obedience defrayed Nay to deny the perpetuall visibility and d Who denieth this Ephes 5.26 Ephes 1.23 dyration of the Church were in great part to e They fight without en adversarie for no man denieth but that Christ hath had and shall haue his church alwaies though not alwaies visible evacuate Christes passion and plainely to
Ergo Popery is true Religion and to be tolerated ANSWERE 1 THis Reason is parallel vnto the 31. Reason But I answere farther 2 I. The lustre and glory of the Church is two fold Interiour and Exteriour the inward glory is that which consisteth in purity of doctrine the outward glory consisteth in the amplitude and peaceable state of the Church The inward glory never faileth in the Church but the outward oftentimes doth Vnto this belongeth the succession of ordinary Pastours and Doctors for indeede there may bee a true Church without ordinary Pastors Where two or three consent in verity of doctrine there is Christ in the midst of them there is the Church Againe the Church fled into the wildernes where for a time shee was fed by God c. 3 The Popish Wolues are not true Pastours and Doctors of the Church wherof the Apostle Paule speaketh Eph. 4.11 For in the Papacie we see the Pope extolling himself aboue all yea sometimes two three or fowre Popes at once cursing banning one the other into the pit of hell and fighting many a bloody cūbate for Peters chaire as they say We see many Cardinals Patriarkes Archbishops Bishops Abbots c. which represent Herods or Pharaos court yea which bear the shew of the Babylonian or Persian Monarchy following them in all ambition arrogancy vanity luxurie rather then the Apostolicall state of the Ecclesiasticall Ministry whereof the Apostle Paule speaketh 4 The Lord gaue vnto his Church Pastours and Doctours the Suppliants vrge out of Paule Eph. 4. Bee it so But here is no mention of Pope Cardinals Monkes Friers Iesuits Priests c. VVherefore we may retort this Argument vpon the Papists themselues thus They only haue a true and a lawfull calling and ordination in the Church who are mentioned by the Apostle Paul Eph. 4.11 But the Pope Cardinals Abbots Moonks Friers Iesuits Priests c. are not mentioned by the Apostle Ergo These haue no lawfull calling 5 Againe That is the true Church in which there is a lawfull vocation ordination of Pastours and Ministers In the Popish Church there is no lawfull ordination of such as we haue proved before Ergo The Popish Church is not the true Church 34. REASON OF RELIGION A Religion whose doctrine is to be a Begging of the question traced even vp to the Apostles chaire by true and lawfull succession of Bishops every of them holding b Vntruth vnitie with his predecessour and keeping still as the Apostle directeth the depositum that descended from hand to hand vnto them Which vninterrupted line of succession never leaping over the head of any one age or c False as appeareth every wherin ther owne Histories yeare drawing his originall from the Apostles can not but d This woude be prooved not saide neces arily proue that our Church is only the true Apostolical Church and that we e Impudent Begging continue and contende as we are cōmanded Coloss 1.23 Phil. 3.16 Jude v. 3. in and for the faith which was first preached And it is also evident by the irrefragable authority of S. Paule that the Romanes had once the true faith affirming their e faith to be renowmed in the whole world and common to him and them Likewise it is evident by the vniforme report of all Ecclesiasticall histories and by the writings of al the Fathers (a) Theodoretus * Great Crie Litle Wooll in cap. 16. epist ad Rom Prosp carmine de ingr in principio S. Leo de Nat. Pet. Aug. contr epist Fund cae 4. Oiosius l 7. cae 6. Chrysost in Ps 88. Epiph. haer 27. Prud in hym 2. S. Laurentij hym 12 Optatus l. 2. contr Donatist Ambr. lib. 5. epist de basilicis tradendis Hiero. in Catalogo Lactantius lib. 4 cap 21. de vera Sapien-Eusebius hist Eccles lib. 2 cap. 13.15 Athanas de fuga sua Cipria epist 55. nu 6. Tert. de praesic nu 4. lib. 4. Contr. Marcio nu 4. Origen in Gen. apud Euseb l 3. c 1. Jrenaeus l. 3 c. 3. Hegesippus li 3. c. 2. de Excid Hierosolym Caius Papias Dionis Episc Corinth citati per Euseb li. 2. ca. 14. 24 Jgnat epist ad Rom. Concil Calced act 3. and others Greeke and Latin yea and by the very sense sight of sundry monumēts yet extant that Saint Peter f This is very vncertaine can never be soundly demonstrated was at Rome suffred death there and was the first Bishop of that See Now if our Counterpleaders can sufficiently shew as we are sure the whole world cannot either that the Romanes haue since that time g left the faith which S. Paule commended in them or that any of the succeeding Bishops to S. Peter in that See haue changed the first faith by paring away any part therof or by adding any new doctrine contrary to the rule of the former or what vvas not taught before by the Fathers after explicitiuely added as a more clear particular declaration of the same if this wee say can be sufficiently shewed by h A senselesse issue required naming the Pope or other man who in such sort changed the primitiue faith the point or points of faith that were so chāged togither with the time place when where the change was first made we yeelde our selues to be i Whether you will yeelde your selues to be so or no it is certaine out of the Scriptures that you are such prophane Novellers yea Heretiks most worthy of the fagot Resolution of the 34. Reason Popish religion is that whose doctrine is to be traced even vp to the Apostles chaire by true and lawfull succession of Bishops every one of them bolding vnity with his predecessour keeping still the depositum that descended frō hand to hand vnto them Ergo Popish religion is true religion and consequently to be tolerated ANSWERE 1 THIS reason is in effect the same with the last that goeth before But I deny Antecedent 2 Popish religion cannot bee traced vp to the Apostels chaire but downe rather to Lucifers chaire for it is nothing but a Summarie and Epitome of Heresies as I have proved before pag. 44. c. and manifestly teacheth those doctrines of devils condemned by the Apostle 1. Tim. 4.1 3 Their Bishops Popes haue no right successiō either to any Apostle or Apostolike mā in place person or office 4 If the Papists had this personal succession yet were they never the nearer I The wicked Priestes oftentimes pleaded succession against the true Prophets and against Christ himselfe Ier. 7.4 Ierem. 8.8 Ioh. 8.44 II Vriah the Priest had this succession from Aaron yet to please King Ahaz he set vp an altar according to the patterne that the King had sent him of one that hee had seene at Damascus contrary vnto the commādement of the Lord. 2. King 16.10.11 III The Patriarke of Constantinople deduceth his local and
Ceremonies Act 15. The Papistes haue tired even oppressed the Church with that yoke Yea the Pope expressely contemneth all Councels and exempteth himselfe from their auctoritie Dist 17. c. 6. Concilia p. Symmachus Caus 9. q. 3. c. 17. cuncta Decr. Gre. li. 1. t. 9. de Elect. c. 4. Significasts pargr Aiunt In the Mantuan Councell it was decreed that if any man came vnto Ecclesiasticall dignities by Simony he shold be deposed But who is he amongst Popish Bishops or Popes themselves that is free from this sinne In the Councell of Basill it was decreed that the Romish Court shold take no mony for cōfirmatiōs collations dispēsations elections postulatiōs presentatiōs benefices benedictiōs yea not for the pall it selfe But if the Pope had obeyed this sanction his Kitchen had bin quite frozen by this time The Maguntine Councell ordayned that what goodes soever were be queathed vnto the Church of Cleargie by will and testament it should be repayde again vnto the Heires But the swarms of idle Friers could not indure this In the I. Nicene it was ordayned that the Cleargy might marry also that every Metropolitan should have absolute iurisdiction over his owne Bishops to hinder appeales to Rome The Papists teach flat contrary In the Affrican Carthaginian Councell of Hippon it was decreed that no man should be called Prince of Priests head of Priests or by any other such name But the Pope wil none of that Briefly the Papists teach flat contrarie vnto the Melivetan Chalcedon Gangrense to the sixt Synode to the Ancyran Lateran and other Councels as I haue declared at large Lib. 1. de Antichristo Cap. 18. 5 Ill How wel the Papistes cōsent with the Fathers appeareth before pa. 92. is manifest by that the Iesuites will not acknowledge them to be Fathers in that wherin they teach otherwise then the moderne Popish Church doth Patres non censentur Patres cum suum aliquid quod ab Ecclesia non acceperunt vel scribunt vel docent Ioan. Duraeus in Cōfut Respons Whuk Rat. 5. de Patrib pag. 262. edit Ingolst Anno Dom. 1585 in 80. Reason of Religion 36 36. REASON OF RELIGION A Religion which no persecution could any time a Popery was to be destroyed by the Spirite of the Lordes mouth 2. Thes 2.8 vanquish nor the conioyning forces malice machination of Pagan Iewe or other her most powreful enemies nor yet that which is infinitely of far more force to this end the b Here they confesse the lives of their professours to bee wicked which they denied before in the 8. 22. Reas of Relig. wicked liues of seuerall her professors chiefe rulers either haue hitherto or shall to the worlds end as we assuredly beleeve ever be able to extirpate it wholy or so to darken the visiblity or beautie thereof as to make it no where to appeere or not to shine Nay God hath alwaies bin so strōg on her side as the more she was persecuted the more she multiplied An obseruation that long since caused (a) In Triphone Iustinus to resemble c Prove that our Churches persecution to the pruning of Vines which maketh them the more fertile and likewise moved b Cap. vlt. Apologetici Tertullian to call the blood of her Martyrs the seede of Christians one dying and many rising thereof Neither can it be well doubted but that if our religion to speake with c Act. 5.39 wise Gamaliel had bin of men not of God it would haue bin d Stay your time Popery falleth every day more and more and is so ridiculous that it is laughed at and scorned of children dissolved long ere this as all other sectes haue perished in much shorter while agreeably to the saying of the Apostle S. Paule d 2. Tim. 3.9 They shall prosper no farther and to that of S. Peter (e) 2. Pet. 2.3 Their perdition slumbreth not Sith therfore our Church is not only not suncke or obscured by any might or neuer so violent stormes of oppositions but rather as the Arke of Noe the greater the deluge waues the higher and more illustriously shee mounteth it followes that of all others shee must be that very Church against which by the promise of our Saviour f Matth. 16.18 Hell gates that is the power and hatred of man and devill shall not prevaile Resolution of the 36. Reason Popish religiō is that which no persecutiō could any time vāquish Ergo It is true Religion and to be tolerated ANSWERE 1 IT is not Popery but true Christian Religion that is invincible in persecution Matth. 16.18 2 It is not persecution but due punishment for their offences that is executed vpon Papists 3 Popish Religion was indeed to be vanquished consumed by no other meanes but by the Spirite of the Lordes mouth and shall vtterly bee destroyed and abolished by the brightnesse of his comming 2. Thess 2.8 So farre therfore is this reason from making for Papists that it maketh quite against them See my treatise De Antichristo lib. 1. cap. 33. Reason of Religion 37 37. REASON OF RELIGION A Religion some of whose Professours haue had alwaies vpon every need occurring power and grace a Not to castout but to coniure to cast out Divels of the bodies of the possessed the first of all other b That manner of casting out devils hath seased long since Onuplirius de vita Pij quint. signes which our Savior himselfe gaue for having his true beleevers distinguished from others And this gift is so well knowne by continuall execution thereof to reside in the Romane Catholike Church and c Boldly spoken but not proved never found in the companies of any other Professions as there d where there is most need they shift it off by this shift as if it were granted needeth no recitall of particulars Pius Quintus Pope of late memory dispossessed e Jmpudēt lyes tactu stolae data benedictione onely by touch of his stole and by giving his benediction And how frequent these effects not only vpon persons possessed but in driving away Divels also from the places they most infestuously haunted haue bin even newly wrought in both the Indies where no other Religion professing Christ is knowne but the Catholike Romane Religion only Petrus Martyr Gonzalus Ovetanus in their histories of the Indies and Gonzalus Mendoza in his historie of China doe giue most ample testimonie Resolution of the 37. Reason Popish Religion is that whose Professors haue had alwaies power grace to cast out Divels of the bodies of the possessed Ergo Popish Religion is true and to be tolerated ANSWERE 1 IT is most false that the Papists haue power to cast out Divels Their Exercistes haue no warrant nor promise out of the word of God to attempt any such thing and it is most certaine by many memorable examples that they are ridiculous vnto the Divels themselues 2 If at
robbe him of the end he suffered for namely to sanctifie and cleanse his Church as S. Paule witnesseth to render is glorious vnto him it were the church being as the same Apostle writeth Christ bodie and the fulnes of him to make Christ a head bodilesse and take as it were his totality or perfection from him it were to divorce our Saviour from his dearely beloved spouse a Ephes 5 29. formed out of his side vpon the crosse and inseperably ioyned in marriage with him it were to bereaue his omnipoteÌ„t Maiestie of b 1. Tim. 315. Colos 1.14 Psal 2.8 his house kingdome lotte and heritage vpon earch for such is his Church vnto him and so called in holy Scripture yea it were directly to charge the Prophets the Apostles and even Christ himselfe either with vntruthes or absurdities The Prophets because these words are reade in c Esa 60.11 Cap 61.8 Esay Thy getes speaking to the future Church of ChristiaÌ„s shall be opeÌ„ continually neither day nor night shall they be shutte the strength of the Gentiles and their Kings may be brought vnto thee And in another place I the Lord will make an everlasting covenant with them and their seede shall be knowne among the Gentiles and their braunches in the widst of people All that see them shall knows them that they are seede which our Lorde hath blessed What could be plainer spoken for proofe either of the f This is not proved from thence the perpetuitis wee graunt visibility or perpetuitie of Christs Church her gates saith he shall be open coÌ„tinually shut neither by day nor night and that God hath made and everlasting covenant with her and that g But he saith not All shall see all that see her children shall know theÌ„ know that our Lord hath blessed them The Apostle because S. Paule writing to d 1. Tim. 3.15 Timothie teacheth him how he ought to coÌ„verse in the house of God so terming the church of God now if the church were invisible the instruction must needes be vaine and absurde for none can converse in an h Neither do we say that the Church is alwaies invisible invisible house Again e Acts 20.28 Matth. 28.20 S. Luke writeth that the holy Ghost placed Bishops in the church of God to rule the same but who can rule a flocke that is either invisible or vnknowne Christ himselfe because he promised his Apostles to remaine with them all daies to the consummation of the world Which promise being made to the Apostles was made to a visible Church and for that they were not being mortall to live to the worldes ende the promise was vndoubtedly made to them and their Successors in their persons and i A plaine inconsequence therefore the Church neither ever to cease or become invisible Neither can the reasons and places precedent be avoided by the ignorant distinction of a invisible and invisible Church vnderstanding by the latter the hid and vnknowne congregation of the Predestinate because the Church being a society of men as all writers affirme and every society requiring of necessity some visible signe badge ceremony bond rite profession inrollemeÌ„â— or some other like marke wherby the members of the same may be knowne one to the other and also from others which essential point failing in the company of the predestinat they can no way possible make vp the k False Contra Faust lib. 19. cap. 11. realtye name or nature of a Church For as S. Austen truely writech In nullum nomen religionis sen ve rum sâ—u falsum coagulari homines posiuns nisi aliquo signaculos um vel Sacramentorum visibilium consortio colligentur Men cannot be incorporate in any one name of Religion either false or trueâ— vnlefle they be combined togither by some communitie or participation of visible seales or Sacramentes Againe this hid and vnknowne predestinate company which must be thought to constitute an invisible Church do l A foolish Dilemma see the Answere either refuse or not refuse to communicate with the false and adulterous church in Ecclesiasticall subiection service sacraments and externall worship if they do refuse then is their company and Church not invisible but most visible markable on the other side if they do not refuse then sith the false Church is by testimony of the holy Ghost †Apoc. 2.9 the Synagogne of Satan her doctrine b 1. Tim. 4.1 the doctrine of Diuels they must needs be guitly of damnable sin by such their partaking with her And therefore their company not Gods Church because that multitude cannot possibly be Gods Church wherein there are none c Ephes 5 27. Aug. contr Donatist post Col. cap. 20. de doctr Christi l. 3 c. 34. Retract li. 2. c. 18. epist 48. ad Vincentiâ—â—â— good but all wicked dissemblers cloâ—ers of their faith With the hart d Rom. 10.10 saith S. Paul we beleeue vnto iustice but with the mouth vnderstanding thereby all externall actions confession is made to salvation And the same Apostle biddeth all men e Rom. 16.17 Tit. 3.10 to avoide false teachers and f 2. Cor. 6.17 separate themselues from them yea g Ioh. 10.5 not to follow them but to flee from them is a marke which cur Saviour himselfe giueth of distinguishing his true sheepe from others We would say by that is said that perpetuall visiblenesse being an m Begging of the question essentiall quality note of Gods church and ever really existing with vs and in our Religion as all sorts of testimonies in the world doe witnesse and in no other company or congregation soeuer it followeth that n Impudent Beggers our Church is the sole true church and spouse of Christ Resolution of the 31. Reason Popish Religion is that whose professant company or congregation hath bin evermore since the first planting therof very visible perspicuous Ergo Popish religion is true religion and so to be tolerated ANSWERE To the Antecedent 1 I grant that from the yeere of Christ 605 when the dispersed points of Popery began to be established in the Primacy granted by Phocas vnto Boniface III. the professsant company thereof hath bin very visible and perspicuous 2 But it was not so from the beginning As the light in the first day was carryed vp and downe without any guid Gen. 1. and at length governed by the Sunne which God created for that purpose So the mystery of Popery at the first in the time of the Primitiue Church was stayed in no certaine subiect but wandred invisibly in the divers passages of running wits till at last it was setled in the See of Rome in the person of Boniface III. and his successors II To the Consequence 1 Popery is not therfore true Religion because from the first planting therof by the Divell the professors of it haue bin visible because visibility in that sense is