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
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
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
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
of all Churches Which decree when Mauricius sent vnto Gregorie B. of Rome that he might submitte himselfe his Church vnto Iohn B. of Constantinople Gregory māfully resisted his ambition not that hee thought himselfe superiour or of more dignitie then Iohn but because hee abhorred that insolent and proud statelines in the Cleargie which then began to grow vp by little little Whervpon writing vnto the Emperour Mauricius he saith He is the forerunner of Antichrist whosoever hee bee that coveteth to be called Vniversall Bishop And writing vnto Anastasius B. of Antioch and to Eulogius B. of Alexandria of the ambition of the B. of Constantinople saith Your reverend holinesse knoweth that the name Vniversall was offered by the sacred Coūcel of Chalcedon vnto the Bishop of the see Apostolike which by Gods appointment I serve albeit none of my predecessours consented to vse that so prophane a title to be called by For if one Patriarke alone be called the Vniversall Patriarke the name of Patriarke is taken away from the residue But far bee it from a Christian minde to arrogate that vnto himselfe from any man whereby he might seeme never so little to diminish the honor of his Brethren Thus far Gregorie who of zeale wrote this to bridle the ambicious Spirits of the Bishops Notwithstanding Boniface the III. succeeding Gregory forgetting all this opposed himselfe against the ambition of the B. of Constantinople who now a fresh after Gregories decease renewed his old claime being puffed vp with follie and pride began to forecast how he might obtaine that honour vnto himselfe vnto his Church of Rome And indeed at last with much adoe he obtained of Phocas that Rome should bee called the Catholique head of all Churches and the B. thereof the Vniversall Bishoppe This Phocas had murdered Mauricius the Emperour his vvife and children and by treason and robbery vsurped the Empire he was the first that ordeined the Bishop of Rome to be called the head of the Church Surely the Lords vvill was to shew what manner of men the POPES should be even most diligent followers of their first founder to wit theeves robbers murderers and traitours 4 Againe concerning the single life of Ministers The Councell of Nice woulde have forbidden the Ministers and Deacons to dwell with their wiues when Paphnutius that excellent learned mā who for the faith had his eies boared out rose vp with singular constancy zeale pronounced marriage to be honorable amongst all men and the bed vndefiled saying moreover that the companie of a man with his wife is chastitie and perswaded the Coūcel that they would decree no such lawes as should give occasion to fornication both vnto the men and to their wiues The Councell liked his opinion and ordayned nothing touching that point but lefte every man liberty to choose whether he would marrie or no. Yet afterwards Pope Siricius and Gregorie the VII forbad such marriages 5 The like coulde I shewe in Transubstantiation Invocation of Saintes Praier for the Dead Purgatorie c. but that woulde require a large Treatise and here I cannot stande vpon particulars II. To the Consequence 1 Suppose we were not able to shew the beginning and originall of any one point of the Popish Religion yet it would not follow that therefore Poperie were not false and hereticall The Apostle saieth that Antichrist shal worke secretly the mystery of iniquitie Wherefore is that iniquitie tearmed a mysterie if it were manifest and easie to be espyed 2 Our Saviour Christ foretelleth that many shall worke such miracles for confirmation of their false doctrine as should be able if it were possible to deceiue the very elect Matth. 24.24 3 When the husband-man was a sleepe the enemie sowed tares in the night and went his way The morning came the tares were not espyed no they were not espyed in the spring-time but grew togither with the wheat and seemed all this while to be good wheate At last the blade appeared and brought forth fruit and then appeared the tares also Now they were discerned and never before Then came the Servants of the housholder and said vnto him Master sowedst thou not good seede in thy field from whence hath it tares And he said to them Some envious man hath done this Matth. 13.24.25.26.27.28 Even so when Christ our Saviour sowed the seed of eternall life the doctrine of the Gospell the Enemy the Divell the auctor of Poperie sowed tares amongst the good seed even covertly and secretly hee sowed errours heresies whilest men feared no such danger But nowe being growne vp being ripe and rotten we discerne them to be tares and heresies indeed The Papists oftentimes obiect If our doctrine be errour and heresie then tell vs vvhen it came in who was the auctor of it vnder what Pope or Emperor was it first taught We answere to know this is not expedient neither indeed doe we know who was the first auctor immediatly next vnto Sathan and founder of every one of their blasphemous opinions But this we know that our Masters seed which hee sowed was perfit and good whatsoever else commeth vp with it which is not of the seed we are sure it is a stincking weed a vile graine fitter for beasts and divels then for men and not the fine wheate the fruit of the precious seed of our Master We can neither tell by whom nor at what time 5. Reason of Religion the enemie did sow it yet sure we are it is hereticall and hath beene sowen since the time that our Master sowed his field with good seed 5. REASON OF RELIGION A Religion that hath a This is no argumēt to prove it true religion for it is saide that Antichrist shal prevaile c. 488. after Prateolus accoūt confuted and outlasted severall hundreds of heresies which manifoldly divided in themselues did yet ever giue hands to the overthrowe of this one but never found b Vntruth other rocke than it on which they were broken or tooke their confusion by Which seemeth infa libly to demonstrate That the weapons of our c They adde vnto the text 2. Cor. 10.4 Churches warrefare are not carnall but as Saint Paul writeth of the d And cōsequētly not of theirs true doctrine mighty to God vnto the destruction of munitions destroying Counsels and all lofernesse extolling it selfe against the knowledge of God And that our Church and Religion ever conquering their oppositors neuer conquered by e Vntruth as is manifest by so many kingdoms which lefte Poperie them is that kingdome which the Prophet saith * Dan. 2.44 Shall breake in peeces and consume all other kingdomes it selfe stand for ever Resolution of the 5. Reason Popish Religion hath confuted and outlasted severall hundreds of heresies Ergo It is true Religion and therefore to be tolerated ANSWERE I To the Antecedent POpish Religion hath not confuted heresies but hath embraced some piece or other of every
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
Priest Huldrieus Bishop of Auspurge Ioannes Patricius Erigena Ansegisus the Abbot Berengarius ArchdeacoÌ„ of Angiers Aruulphus Archbishop of Lugdune Ioannes Sarisburueasis Arueldue Bishop of Bixta Petrus Bloix Petrus Waldo and all those famous men which were tearmed Waldenses Frederike the second Petrus de Vinea his Chancellor Bernard all these and infinite numbers more who are not recorded in Histories that held the faith of Iesus impugned the Papacie and opposed themselues against Antichrist and all his disciples 5 Also the Greeke Church coÌ„tinually impugned Poperie and held a faith different from the Popish beliefe II. To the Consequence 1 If there had not been found THREE open adversaries in al the Christian world who in those CeÌ„tenaries impugned Popery yet doth not that inferre the truenes of Popish Religion Because it is written in the Revelation that GOD should stirre vp TWO witnesses to testifie the trueth against Antichrist Apoc. 11.3 and in the mouth of TWO or three witnesses every thing is established Num. 35.30 Dent. 17.6 Dent. 19.15 Matth. 18.16.2 Cor. 13.1.1 Tim. 5.19 2 It is written that Antichrist shal prosper for a time and prevaile against the Saintes yea that hee shall cause ALL both small great rich poore free and bond to receiue his marke Apoc. 13.16 No marvell therefore if there were not many found to impugne the Papacie especially seeing the Church had fled into the wildernesse into her place at that time Apoc. 12.14 Wherefore this paucitie of adversaries against Poperie is so far from proving of it to be true Religion as that it is a manifest demonstration that it is the Religion and pestiferous Doctrine of Antichrist Reason of Religion 8 8. REASON OF RELIGION A Religion whose chiefe professors and spreaders thereof to other Nations were alwaies of a knowne a wonderfull bely if you meane full of holes and filth witnes the holy Popes Sergius III. Joane VIII John XII Sergius 3. his bastard John XIII who was slaine in the very act of adultery Sixtur IV Paule III. Gregerie VIII and a great number more holy life and semblable death the protoparents of b Will they include the Christian religion in this ranke all other religions men of a much contrary note and we are sure by the testimony of Gods word that the good and bad trees are to bee knowne by their c And so are the Papistes For there were but six thousand yong childrens heads at ones found in a fish-pond within the grange of an Abber Hulderich in Epist ad Nicol. I. fruites Matth. 7.20 Resolution of the 8. Reason Popish religion is that vvhose Professers vvere alwaies of a knowne holy life and semblable death Ergo. Popish religion is true and to be tolerated ANSWERE I. To the Antecedent 1 WHat the * The Suppliants themselvs afterwards confesse the lives of their Professours and chief Rulers are very lewde and wicked in the 36. Reas of Religion life of Popish professours hath bin appeareth manifestly in the Catalogue of their Popes of Rome whereof some were bloody murderers some sorcerers nicromancers or coniurers some bawdes adulterers Sodomites some proude sacrilegious and craftie cousoners and others seditious rebelles traitours as is plainely declared by their owne writers vvhich because I have proved at large in my Booke de Antichriste I wil not heere repeate 2 As for their death that also appeareth in the same holy race whereof some died in the very act of adultery some swearing and blaspeming GOD some damning devoving themselues vnto the devil others thinking that there is neither God nor devil heaven nor hell nor no other lâ—fe after this as I haue also declared in that booke de Antichristo 3 I will not stand to relate particular examples in this general discourse If I shoulde speake of the death of Eccius Latemus Hofmaiter Gardiner notable professours of Papistrie and of the death of Francis Spiera a revoulter from the Protestantes religion it would make any mans haire to stand on end that heard it 4 The Papacy by vertue of the religioÌ„ which it professeth is the kingdome of sinne as I have proved at large in my Booke De Ecclesia Antichristi And therefore it is most certaine that within the communion of Popish Religion men can neither live well nor die well II. To the Consequence 1 But be their lives and their deaths what they may bee Religion must not bee measured by the lives of the Professours An heretike may liue an honest morall life as Pelagius is said to have done and a good ChristiaÌ„ may fall oftentimes as we reade of David and others 2. Sam. 11.4.15.17 2 A rotten and worme-eaten apple hanging vpon a good tree seeing that came not through the nature of the tree but by meanes of wormes birdes or some such accident ministreth not sufficient argument to prove that tree to bee an ill tree so the ill workes of Christians ought not to staine their holy religion For the corruptioÌ„ of their fruites commeth not from the nature of their religion which forbiddeth such fruites or workes but from themselues from their owne native and originall corruption 3 Yet the ill lives worse deâ—th of the Papistes are sufficient to condemne THEIR doctrine because they proceede from the nature and articles of their religion as shall be more manifest in the sequel 9. REASON OF RELIGION A religion to which the a Even so we see it prophecied of before Apoc. 17. that the Kinges of the earth should commit fornicatioÌ„ with the great whore and give their power cucto rity vnto the beast famousest Constantinus * ImpudeÌ„t Papists that challenge all these Princes to bee theirs whereas very many of theÌ„ died before Popery asceÌ„ded from the pit of Hell anâ— manie also were the greatest enemies that the Pope or Papacy hâ—d Magnus Iavianus with aboue forty Emperours of the East Maiorianus Carolus Magnus with full neere fortie other Emperours of the West Emperours and (b) Clodoueus Childiberius with aboue three-score Kinges of Fraunce Ranimirus Sanctius with almost twenty other Kinges of Aragon Telagius Pasila with at least forty other Kings of Castile Alphonsus Sanctius with many moe Kinges of Portugall Geyza Stephanus with aboue thirty Kings of HuÌ„garie Besides the Kinges of Polonia Bohemia Denmarke Norway Suetheland Gothland Dalmatia Baioria Germania AlemaÌ„nia Morauia Loraine Burgundy Prouince Lomberdy Italy Naples Sicily Sardinia Nauarre end the Kinges of Affricke as of AEthiopia Nubia others Likewise the Kings of Canaria Manicongus Benopâ—tama Angola Guinea Bentoninus Quilca Melinda Mozambique the Kinges of Asia as of Ciprus Armenia HierusaleÌ„ Tartaria and some Kinges of the Agarens and Saracens many Kinges of the Heruleans Iberians Alanes Abasgorians Lazorians Scithians Persians and others Kings of the world haue bowed their Crownes (c) As * A Begging of the question Constantinus Magnus Emperour Dagoberius Carolus S Iudovicus and other Kings of Fraunce Alphonsus Ranimirus 2. Alphonsus
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
from the Scribes and Pharasies and we from the Papists their successours received all the partes of Scripture shee maketh vse of but also learned the c These we haue learned froÌ„ the Scriptures forme of Christening Marrying Churching of women Visiting the sicke Burying and sundry other like as their books translated out of ours doe declare And therfore our religion must needs be the d A manifest non sequitur elder Nor can it be told as we can easily tel al other sorts of ReligioÌ„s what e The Papistes fell by litle and litle from the purity of the Primitiue Church vntill as length their Church formalcy became the Church of Antichrist former Society we did ever supplant or invade or took from it either our first possession of the Scriptures forme of Sacraments or any other Ecclesiasticall rites or ceremonies Resolution of the 13. Reason Popish Religion hath had for the last thousand yeeres and more the custodie of the sacred Bible c. Ergo Popish Religion is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 By the same reason the Iews also may proue the truth of their Religion for vnto theÌ„ as the Apostle saith were of trust committed the Oracles of GOD and it is certaine the Christians received the Scriptures from the Iewes Also Ptolemaeus Philadelphus King of Egypt might confirme his Religion if this Reason were currant Ioseph Antiq. Iudaic. li. 14. cap. 2. Zonar li. 1. Annal. But I answere 2 As the Iewes Ptolemaeus Philadelphus so haue the Papists kept the outward letter of the Scriptures but regarding more their owne fantacies and traditions they lost the sincerity of doctrine as is manifest by examination of the particuler points of their religion by the Scriptures whereof they bragge so much 3 We haue learned the forme of Christening Marrying c. out of the Scriptures Neither if we had learned these of the Papists could they gaine any thing thereby for we doe not condemne al such things as they beleeue or practise but only those whereof in matters of faith they were the auctors inventours 14. Reason of Religion or borrowed of other heretiques Popish Religion observeth daies times contrary vnto the doctrine of the the Apostle Gal 4.10 worshippeth GOD in vaine teaching for doctrines mens precepts Matt. 15.9 And therfore it is the religion of Antichrist II. To the Consequence As the Scribes and Pharasies and Ptolemaus Philadelphus were not the true Church albeit they had the keeping of the Oracles of God so neither are the Papistes the true Church although they haue had the custody of the Bible 14. REASON OF RELIGION A Religion that ' instituted the feasts the fasting daies and al the goodly ceremonies and solemne observations which are yet vsed though many other pared away and commanded in the Protestant religion as the festivities of Christmas Easter Ascension Whitsontide and the Eues and feasts of the Apostles likewise the fastes of Lent and Ember daies aâ—stinence on Frydaies Sauirdaies much holesome and very commodious to the Common-weale Semblably the rites and sacred formes kept in Coronations instalments and in all other sorts of solemnities that carry either state decency or veneration with them Resolution of the 14 Reason Popish Religion instituted the feastes and fasting daies and all goodly ceremonies and solemne observations Ergo Poperie is true Religion and therefore to be tolerated ANSWERE I. To the Antecedent 1 IT was not Popery which was the institutour of these ceremonies which we vse For the Papists theÌ„selues confesse they haue receaved them by tradition from the ancient fathers And such indeede as haue bin invented by them we haue abrogated and condemned 2 The Popish fast our abstinence from flesh vpon some daies doe infinitely differ theirs beeing ioyned with the opinion of merits and of divine worship Ours being only a civill and politique constitution not ioined with any opinion of religion II To the Consequence Speaking of those ceremonies whereof the Papistes are auctors and institutors we may iustly argue the plain contrary thus Popish Religion observeth daies and times contrary vnto the doctrine of the Apostle it instituteth set daies of fasting prohibiting certaine meates for religion and conscience sake as the ancient Heretikes were wont to do and neglecting the Scriptures embraceth vaine and wicked traditions contrary vnto the doctrine of our Saviour Matth. 15. Ergo Popish Religion is not Apostolicall but the Apostatied Religion of Antichrist Reason of Religion 15 15. REASON OF RELIGION Popish Religigion being weary of Christes yoke hath reliâ—â— quished his discipline turned againe vnto impotent beggerly rudiments Gal 4.9 yea and invented the Canon law which setteth vp the Pope aboue Iesus Christ therefore it is the religion of Antichrist A Religion that a founded the Ecclesiasticall censures and sorts of discipline as suspension interdiction excommunication irregularity degradation and the like and was also the author of the Canon law studyed through out the vniversall Christian world many points both of her censures lawes and discipline practised by the Protestants themselues Resolution of the 15. Reason Popish Religion founded the Ecclesiasticall Censures sortes of discipline and was the auctor of the Canon Law Ergo Popish Religion is true and consequently to be tolerated ANSWERE MIserable silly base Sophisters Doe the Suppliants thinke these currant arguments in this learned age I answere 1 Ecclesiasticall Censures be ancienter then Popery as is manifest in the monuments of Apostolicall writing in the Gospel the Acts Epistles of the Apostles 2 If Popery were the founder of any Ecclesiasticall censures yet were it not therefore true Religion For may not the rankest Heretiques ordaine some things well but they must needs therefore challendge all other partes of their doctrine for true and sound 3 Popery swarved from the right discipline instituted by Christ and his Apostles invented infinit numbers of base and beggerly ordinances whereby they crucifie mens soules and consciences declare themselues Apostataes and contemners of Apostolique Censures 4 The Canon Lawe the whole scope and end of it being the establishing of the Popes auctority aboue Iesus Christ and aboue al that is called GOD doth most manifestly testifie the Pope to be Antichrist and his Church Antichristian as I haue elsewhere plainely demonstrated Reason of Religion 16 16. REASON OF RELIGION A Religion that only hath canonized her professor for Saints after death and celebrateth their annuall memories wherby their names ever liue in honor and all posterity incited both to glorifie God for his graces bestowed on them and also studiously to imitate their vertues Whereby that asseveration of the Prophet is verified a Popish religioÌ„ having out of the Scriptures no other blessings to bestow vpon her professours but that of the Devill vnto Saule 1. Sam 28.18 To morrow shalt thou thy sonnes bee with mee Because shee would bee equall with GOD
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
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
Jupudent bragges wit learning reading iudgment vertue true piety qualities of all other likeliest to discerne and abandon error to her Teachers Doctors ever enioyed the like store of such lights as our Oppositors had never reason to compare with or if they do the extant monumeÌ„ts in schoole positiue mysticall divinity and in all other literature will quickly shew the inequalitie and disproportion of the comparison Resolution of the 23. Reason Popish religion hath now and in all ages hath had the most famous men for wit learning reading iudgment vertue true pietie to her Teachers and Doctors Ergo. Poperie is true religion and so to be tolerated ANSWERE 1 WHat other Answere should I make vnto a bold impudent shamelesse false assertion without proofe or shew of probability but Thou lyest Satan 2 I will not name any now-living to avoide suspition of flatterie ONE Calvin ONE Peter Martyr ONE Melancthon ONE Iuell ONE Vrsine ONE Zanchius ONE Humfreyes ONE Whitakers ONE Iunius ONE Perkins to let infinite others passe had more sound learning infinitely more true pietie then ALL the Popish Teachers and Doctors that ever were are or shall bee ever had now have or ever hereafter can haue Reason of Religion 24 24 REASON OF RELIGION A religion whose publike and a Popish church service is blasphemie against GOD and a mockerie of religion Church service is executed with that maiestie honorable grauity and reverence the severall parts and b Popish Ceremonies are mens precepts conemed by Christ Mat. 15. ceremonies thereof so aptly and admirablie composed ordered for annuall commemoration representing of our Saviours incarnation birth life passion buriall resurrection ascension of the comming downe of the Holy Ghost of the mystery of the Trinitie and of other passages as well of Christ our head as of his members the Saints as it begetteth feedeth reneweth singular devotion in the actors hearers is also so comfortable in her c The comfors which the Popish SacrameÌ„ts afforde is deceaveable like vnto the hungrit mans dreame Esa 29.8 SacrameÌ„ts especially so easing and acquieting soules in the Sacrament of penance as no testimonie or demonstration vnder heaven is or can be of like seeling proose for the reall goodnes verity of that Sacrament as is the supernaturall sweetest divine consolation tasted therein as is the Sacrament of the Eucharist Resolution of the 24. Reason Popish Religion hath her church-service executed with maiestie honorable gravity and reverence her Ceremonies admirable and her Sacraments comfortable Ergo. Popish religion is true and to be tolerated ANSWERE I. To the Antecedent I THE Popish Church-service is not Maiesticall honorable grave and reverent but blasphemous and full of apish trickes and toyes I For the substance of it it is full of idolatrous invocations of Angels and Saints II It is performed in an vnknowne tongue to the derision of GOD and mockerie of religion against the expresse words letter sense of the Scriptures 1. Cor. 14. III The theatricall attire and gesture the skipping friskes and gambols the in constant murmuring crying out and whispering of the Priest the bellowing piping and chanting and the lighting of candels at noone-day is not true maiestie gravity reverence but manifest demonstration of giddines levitie wantonnes and flat apostacie from true religion For our Saviour saith Iohn 4.24 they that worshippe GOD must worship him in spirit and truth 2 Popish Ceremonies are execrable Christ saith Mat. 15. 9. In vaine they worship me teaching for doctrines mens precepts 3 If Popish Religion were true it is most certaine that Popish Sacraments are very coÌ„fortable For the Papists teach that the Sacraments of the new Testament do containe do conferre of themselues and merite grace that they iustifie that they forgiue sinnes sanctifie by the worke wroght yea without any good motion or disposition of the receiver or vser that is without faith This cannot choose but be very comfortable for be a man never so vile a villaine bee he never so vngracious of so wicked yet if he can bee made partaker of the Sacraments according to their doctrine he shall haue his sinnes actually forgiven him and be instantly iustified But alas this doctrine is not true it hath no warrant out of the Scriptures which restifie that without faith it is impossible to please GOD. It is the deceaueable learning of Antichrist to detaine miserable men captiues in his kingdome and to make them slaues vnto sinne by committing it with boldnes and to appease the stinging thereof in their consciences for a time II To the Consequence The Antecedent being false the Consequence falleth of it selfe Reason of Religion 25 25. REASON OF RELIGION A Religion whose secular and religious Cleargy liue without wiues free from care of providing for a But not for providing for bastards children the later sort no way distracted with the affaires and encombrances of the world but b But the Apostle saith that Pure religion and vndefiled before God is to visite the fatherlesse and widdowes in their adversitie Jac. 1.27 encloistered passe their whole time in praier watching fasting in continuall study of scriptures and in dayly exercise and dispute for ful perfect vnderstanding of them Helps that doe most further the attaining of truth and such as are not c An impudent lie sound in the adverse party and which in common reason Catholike Divines being not inferior to other Divines in wit or other talents shew that our teachers God being no acceptor of persons are more likely to haue vsing d Vutruth fitter meanes for the same the e No Papist dares expound the Scriptures truely See the Answere true intelligence and vnderstanding of scripture then are our adversaries or contradictors Resolution of the 25. Reason Popish Religion is that whose Cleargie liue without wiues c. Ergo What will the Suppliants conclude Popish Religion is the Doctrine of Divels ANSWERE 1 I graunt both the Antecedent and the Consequence Their Popish Cleargy although they keepe store of whoores and concubines yet they haue no wiues their popish doctrine is indeed the doctrine of divels 2 Their glory herein is to their shame For the Apostle saith 1. Tim. 4.1.2.3 Nowe the Spirite speaketh evidently that in the latter times some shall depart from the faith and shall giue heed vnto Spirits of errour doctrine of divels Which speake lies through hypocrisie and haue their consciences burned with an hoteâ—â—on Forbidding to marrie and commanding to abstaine from meates c. Both these notes of the Apostatical Church the Papists cannot by any shift depell from themselues so that out of this place vvee may demonstratiuely conclude that the Popish Church is the Church of Antichrist as I haue declared at large Lib. 1. de Antichr cap 28. 3 A sober and moderate care of providing for Children is no hinderance to godlinesse 4 As for the helpes which
from that went before or followeth after must ballance beare more sway and credit for m Although the Fathers in their writings do approve our religion Yet it is not therefore that we coÌ„deÌ„ne the Papists because their religion differeth froÌ„ the writings of the Fathers but because it is contrary vnto the Scriptures condemning vs of errâ—r then the writers liues selfe deedes their practise profession other their workes or never so many apparant testimonies of theirs to the contrary for the truth of our religion Resolution of the 26. Reason Popish Religion is that of which the foure acknowledged Doctours of holy Church S. Ambrose S. Hiereme Augustine S. Gregorie were both professours and stout defenders Ergo Poperie is true Religion and therefore to be tolerated ANSWERE I To the Antecedent 1 IF the Papists acknowledge but fowre Doctours of the Church then what thinke they of the rest of the Fathers both Greeke and Latine of the Primitiue Church whereof many were ancienter then these fowre which they acknowledge Doe not they deserue to bee tearmed Doctours of the Church 2 These fowre Doctours which they acknowledge were not Popish Massing Priests as the Suppliants impudentlie conclude vpon the bare mustering of their names 3 I cannot stand here to examine their particuler allegations by one only a man may iudge of all the rest Augustin say the Suppliants wrote three books Delibere Arbitrie therfore he approved free will They might as wel haue concluded Augustine wrote a booke De Mendacio therefore he approved lyes Or Augustine wrote a booke De duabus Ammis therefore he approved two soules Whosoeuer shall reade Augustines books of Free-will shall presently see that Augustine directly wrote against the Popish Free-will which Sixtus Senensis a Papist acknowledgeth therfore reproveth Augustine for his doctrine concerning that point Sixt. Sen. in praefat lib. 5. Biblioth Heereby a man may see the Suppliants honestie in citing the Fathers 4 These fowre Doctors in the principall points of Popish Religion are against the Papists Hierom refuseth the book of Wisdome Ecclesiasticus Iudeth Tobias and the Machabies as Apocryphall in Prolog Galeat in lib. Reg. Praefat. in Esdr Nehem. And so doth Gregory the books of Machabies In Iob. lib. 19. cap. 17. Augustine saith Christ is our Mediatour according to both his natures Hom. de ovib cap. 12. de Consens Evang. lib. 1. cap. 35. Enchr. cap. 108. Ambrose saith that the reliques of concupiscence in the regenerate are sinnes as Augustine witnesseth Contra Iul. lib. 2. c. 5. this also is Augustines owne opinion Contra Iulian. Pelag. l. 5. c. 3. Tract 41. in Ioan. in Ps 118. Conc. 3. Hierome saith that the Saintes knowe not what is done in earthe In Epitaph Nepotian So saith Augustine also Lib. de cura pro mort c. 13. 16. in Psal 108. lib. de Spir. Anim. c. 29. They teach also that Saints must not be worshipped Aug. de ver relig cap 55. De civit Dei lib. 22. cap. 10. lib. 8. cap. 27. lib. Confess 10. cap. 42. lib. de morib Eccles c. 34. Augustine saith wee are iustified in Christ not in our selues Aug. de verb. Apost Serm. 6. De Spir. lit cap. 26. de fid et op cap. 14. epist 120. cap. 30. So also teacheth Hierome in 2. Cor 5. And Ambrose Epist 71. And Gregorie Moral lib. 9. cap. 14. lib. 21. cap. 15. lib. 5. cap. 7. et lib. 9. cap. 28. et in Ezech. Hom. 7. sub fin in Psal 1 paenit Ambrose saith that wee are iustified by faith ONLY in 1. Cor. 1. et in Rom. 4. So saith Augustine also Serm. 181. de Temp. et contra 2. Epist Pelag lib. 1. cap. 21. Gregorie calleth him Antichrist that calleth himselfe Oecumenicall Bishop or head of the Church lib. 6. epist ex registr c. 194. lib. 4. Ep. 36. et 39. et lib. 7. ep 69. I cannot stand vpon particulars and therefore questionlesse no idolatours no Massing-Priestes no merit-mongers no disciples of Antichrist no Papistes but true and faithful Christians whose doctrine and vertues the Protestants professe and practise II To the Consequence 1 IF these four Doctors had professed defeÌ„ded Popery yet were not Popery therfore true religioÌ„ because the Fathers were subiect vnto Errour yea erred oftentimes Tertullian was a Montanist embraced the errour of the Chiliastes Cyprian taught rebaptisation Hierome coÌ„demned second marriages Chrysostome was infected with Pelagianisme c. 2 It is the Word of GOD only not the profession of the Doctors of the Church that is the rule square of true religion Reason of Religion 27 27. REASON OF RELIGION A Religion of whose doctrine communion in Sacraments a Vntruth all the Saints in the Kalendar the b As the Gentiles had their tutelares Deos Penates so haue the Papistes theirs also patrons of Churches countries coÌ„verters of Nations to Christianity all personages of either sexe memorable for holines for renouncing the world for mortifying their appetites for surrendring their wills or for any other excellent true vertue were so lived and died as the authenticall legends of their liues and other ecclesiastical writings do testifie and beare apparent record to the whole world Resolution of the 27. Reason Popish religion is that which all the Saintes in the Kalendar all personages memotable for holines professed Ergo. Popery is true Religion and therefore to be tolerated ANSWERE 1 IT is false that all such as are named in the Kalendar professed Poperie 2 If they did so yet were that no sufficient argument to prove the truenesse of Popishe religioÌ„ for the reasons before specified Reason of Religion 28 28. REASON OF RELIGION A Religion not destitute of any kind of proofe but her positions coÌ„firmable by a Prove this take all Scriptures by Apostolicall institutious by Councels occumenicall provinciall by Fathers Doctors reasoÌ„s histories chronologies prophesies visions revelations miracles traditions by all these other like heads we say confirmable without wrest straine or flying to tropes or figuratiue speeches So that these words in the Canticles seeme only verified of b Nothing lesse Cantic 4. v. 4. our church religion Thy necke that is the puissant of Christes Church is as the towre of David vvhich is built with bulwarkes a thousand shielde s hange on it all the armour of the strong Resolution of the 28. Reason Popish religion is confirmed by Scriptures Aposto licall Institutions by Counceis Fathers Doctors reasons histories chronologies prophesies visions revelations meracles traditions Ergo. Poperie is true religion and consequently to bee tolerated ANSWERE 1 THe Antecedent is a ridiculous begging of the question 2 If the Suppliants wil prove but the first particle therof to wit that Popish religion is confirmed by the Scriptures we wil grant thern the whole argument though otherwise also it be very
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
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
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
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
personal succession from Andrew the Apostle The Patriarke as Antiâ—ch sitting now at Damascus from the Apostle Peter and the Patriarke of Alexandria who sitteth now at Alcairum from the Evangelist Marke And yet the Papistes say that these Patriarkes are Heretiques Schismatiques for all their successioÌ„ Wherfore should not we iudge the same of them 5 It is not true that all the Popes of Rome helde vnitie with their predecessours Sabinianus was a mortall enemy of Gregorie I. Caranza Sum. Concil pag. 203. And the hoate warres betweene Stephen VI and Pope Formosus I haue laid downe before pag. 63.64 to insist in no more particulars 6 Much lesse is it true that they keepe the faith from the Apostles time for they gave heede vnto Spirites of eâ—rours and to doctrines of devils 1 Tim. 4.1 as I have often declared already 7 But say the Suppliants if we have corrupted the faith name who when and where it was corrupted This cavill is Answered already pag. 42. 43. VVhat is it not sufficient if I shewe that the Popishe faith is corrupt but I must needes declare what time by whom and where it was corrupted If one should shew vnto the Suppliants a man sicke of a consumption or a seare and rotten tree Wil they deny these to be such except he precisely define vnto them time place manner how they became so and began to consume and rotte Againe the Papists say their Church is like vnto a Ship wee cry out it is quite drowned with corruption errors which soake in by litle and litle through the clefts chinkes that were in the same Dare the Suppliants deny this excepte I tell them at what houre their ship began to cleaue shew theÌ„ the first droppe of water that soakt in The corrupting of the Church is not done in a moment of time but errours creepe in by little little which except they bee speedily prevented wil at last quite coÌ„sume destroy the Church 8 Indeede if a sound healthful man should be beheaded at one blow if a tree were presently cut downe or violently puld vp by the rootes if the ship were drowned with one waue so if the Church being sound in every part were vpon the sudden destroyed by some present calamity then were it easie to note the very article of time other circuÌ„stances But the case betweene vs and the Papistes is otherwise VVee acknowledge that their Church did for a long time heape vp that masse of errors which at length oppressed almost the whole world And if the Suppliants wil cal for a witnesse hereof I will produce the Apostle Paule who speaking of the general Apostasie which should come saith 2. Thes 2.7 The mysterie of iniquitie doth already worke Reason of Religion 35 REASON OF RELIGION A Religion whose doctrine so generally symboliseth holdeth the like absolute a Begging of the question they consent neither with scriptures Councels nor Fathers consent with all parts of holy Scriprure that were ever received of the Christian worlde with the decrees of all confirmed Oecumenicall Councels with the ioint assertions of all ancient Fathers as shee is not driven like (b) The Lutheran Calvinist * Wee take theÌ„ as they be Apocriphall writings The Fathers oid so See pag. 92. reiect Baruch Toby Iudith the booke of Wisdome Ecclesiastic us the Machabees certaine Chapters of Esther the last parte of Daniel And the Lutherans the Epistle of S. James S. Paule to the * The Lutherens are manifestly slandered Hebrewes the Epistle of Saint Iude the second of S. Peter the seconde and thirde of Sains John other religions for defending her positions to reiect either Scripturie Councel or the vniforme opinion of Doctours but taketh the approbation of her doctrin from them all and teacheth all her children out of S. Augustine (c) Epist. 118. cap. 5. Disputare contra id quod tota per orbem frequentas ecclesia insolentissimae dementiae est To calthe lawfulnes of that into question which the whole Church frequenteth throughout the worlde is most insolent madnesse Resolution of the 35. Reason Popish religion holdeth absolute consent vvith all partes of bolie Scripture with the decrees of all Occumenicall Councels and with the ioynt assertions of all ancient Fathers Ergo. Poperie is true religion and to be tolerated ANSWERE 1 This Reason is the very same with the 28. Reason going before that is an impudent vaine brag which neither the Suppliants nor all the world shall ever bee able to proue 2 For indeed the grounds of Popish religionâ— are their owne private interpretations traditions of men without warrant either from the Scriptures or from General Councels or ancient Fathees that are of credite in the Church of God 3 I wil alledge but a few proofes for a tast amongst infinite of others which might be brought I. The Papists differ yea are quite contrary vnto the holy Scriptures The Scriptures teach iustification freely by faith in Christ without works Rom. 3.24.25 Ephes 2.8.9 c. The Papists condemne theÌ„ for heretiks that teach so The Scriptures teach that Christes offering himselfe once for all hath made perfect all them that are sanctified Heb. 10.14 The Papistes teach contrariwise that they must be perfected by the iteration of his sacrifice in the Masse The Scriptures teach that Christ ascended into heaveÌ„ Colos 3.1 Act. 1.9 c. that the heavens must containe him vntill the resurrection of all thinges Acts 3.21 The Papists coÌ„trarily will haue him as oft as they consecrate to come downe to hide himselfe vnder the formes of bread wine The Scriptures say concerning the Cup in the Sacraments Drinke yee all of this Math. 26.22 The Papistes say that lay men must not drinke thereof The Scriptures forbid the making and worshipping of Images Exod. 20.4 The Papists allow both these The Scriptures preferre the speaking of 5. words in the Church that may be vnderstood before 10000. in a tongue not vnderstoods Cor. 14.19 The Papists thinke iust the contrarie The Scriptures account marriage honorable among all men in all estates the marriage bed vndefiled Heb. 13.4 The Papists condemne it in their Priests as a filthie life The Scriptures teach that God worketh even in the regenerate both to wil to performe even of his owne good pleasure Philip. 2.13 The Papists teach contrary wise in their doctrine of free-wil The Scriptures teach that there is but one GOD but one Mediatour betwixt God Man the man Iesus Christ 1. Tim 2. The Papists set vp a nuÌ„ber of Mediatours Advocates besides The Scriptures teach that no man can lay any other foundation then that which is alreadie laide Christ Iesus 1. Cor. 3.11 The Papists have laid Peter his successours for the foundation of their Church 4 II They disagree from the sanctions of Oecumenical Councels The Apostles in the I. Synode decreede that the Disciples should not be burdened with
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
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
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
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
right colours they will needes divide their obedience and serve his Maiesty in temporall maiters as farre forth and so long as pleasâ—â—h their spirimall Lord. Inferences that would make a horse breaks his Iuidle temporall alleageance or wherein soever the omission may taint or endanger the safety of his soule Of that which is saide wee would vnder your Maiesties gracious leaue inferre that the Catholike subiect is if any other the glorie strength and perpetutie of the Kingdome because hee prin pallie seeking heaven in this world g Abraham said to Dives Remember that in thy life time then receavoof thy pleasures Luk. 16.25 And Christ vnto his Disciples for the world you shall haue affliction Ioh. 16.33 The Popists looks for heaven heare for hell loveafoor will not for the world be diverted cannot be treacherous or disloyal or vndutiful to your Highnes but in every seruice distresse occourring vndiant re oues most faithfull By which it seemeth maniest that it the Lawes of our deceased Queene should not be repenled but more if they should bee re established a rigor which in it selfe presently imbarketh vs into all calamities alas your Grace doth not only thereby deprue your h They hopely monacing his Maiesty is exters their request Imperiall crowne and Realme of the best meriting aflection and suppressingly disable those your subiects who otherwise would for their qualities stand your Maiestie and their Country in good service and due much ong for opportunity to make known their readines that way but your Highnesse by the same shall also giue occasion to the frailer sort of adventuring their soules to everlasting damnatioÌ„ by dissembling their faith and religion Which inconstancy and vomanly part of theirs how little credite or reputation it ought to bring vnto theÌ„ or is cause of trust to your Maiestie we leaue that prudent and heroicall example to informe your Highnes which k Niceph lib. 6. cap. 35. Nicephorus others record of the Emperour Theodocius who seeing aspeciall minion of his to haue changed his religion therby to please and wind himselfe into greater favour iudged him to loose his head saying i That is how can Papistes who are mainers vnto GOD but be Traisours also vnto then Prince Si Deo fidoÌ„ sincorow non â—â—â—sli quoinodo mini qui homosum conscieniant sanam prestabis Thou that hast violated thy faith with God how is it possible thou should lest keepe thy sidelitie with mee being a man Resolution of the 4. Reason The Papistes who are constant obediout and faithfull to God in the Religion they boleeve will bee likewise true subiective faithfull to then King in all dwens appartarring Ergo. The Papistes ought to be â—â—lâ—râ—â—â—d firsty to exercise thâ—â— Religion ANSWERE I. To the Antecedent 1 IT is not enough that a man bee constant obedient and faithfull in that ReligioÌ„ which he beleeveth except that his Religion be the only true Christian ReligioÌ„ given of GOD for the saving of our soules 2 Constancy and obedience in any Religion doth not inferre subiection and faithfulnes of conscience towardes the Magistrate but only constancy in the true Religion 3 The Papists are not constant obedient and faithfull vnto GOD in their Religion because their Religion is not of GOD but of the Divell and therefore the worship which they performe in their Religion is not done vnto GOD but vnto the Divell See Deut. 32. ver 17. This Reason is thus coÌ„vertibly verified of the Papists The Papists who are traitours vnto GOD are also traitors vnto the Magistrate Againe The Papists who are traitours vnto the Magistrate are also traitours vnto GOD. 5 If the Papists were constant obedient and faithful in their Religion yet can they not be so vnto the Magistrate because their ReligioÌ„ in the Articles therof is treason against the Magistrate as I haue proved before HeÌ„ce it seemeth that the Petitioner aequivocateth in these words in all duoties APPERT AINING for happily he will inferre that in what displeaseth the Pope at APPERT AINETH not vnto Papists to obey 6 The more devout and zealous the Papists bee in their Religion the more treacherous and pernicious they are vnto his Maiesty and the State 7 His Highnesse and the State haue had too much experience already of the loyalty and fidelity of Papistes towards their Magistrates II. To the Consequence 1 If the Papists were true subiectiue and faithfull vnto the Magistrate yet cannot the Magistrate permit the free exercise of their Religion being so repugnaÌ„t vnto the lawes of God 2 If the Magistrate coulde permit this yet were hee not in policie to doe it considering that scabbed sheepe will sooner infect the whole then the whole cure the scabbed Reason of State 5 V. REASON OF STATE BEsides the good that to a Blinded with affection and partialitie our vnderstanding woulde redound to your Highnes and the whole Realme by the grant of a toleration is b Still they speak by coÌ„traries manifolde and very greate for that the same coulde not but c Melancholike speculations of idle and vngodlie persons beget and foster a right earnest and zealous aemulation or holy strife among your Maiesties subiectes differing in Religion who should exceede the other in duety service and loue towardes your person and affaires whiles every one enioyed the freedome of his conscience a meane of all others most likely d Weston and others denie it and affirme the contrarie to make your ovvne state and person very secure renowneable and blessed your kingdomes opulent peacefull and invincible your subiects studious serviceable and loving and in all imployments pressing to surpasse one the other in care and diligence Then the which nothing can bee thought that is either more happy more glorious or more general and which earthly heauen if it be any other way to bee attained it seemeth soonest by graunting a e Wherefore do not Popish Princes procure this earthly heaven by graÌ„ting of toleratiâ—â—â— toleration of Religion and by indifferently preferring the Professors according to every mans desert quality and sufficiency because all beeing in this manner in eressed in your Graces favour and vnpartially tasting the sweet therof cannot be but all fastest vnited in the defence of the Realme and in tenderest safegard of your Maiesties person crowne and dignity Resolution of the 5. Reason Toleration of Papistry would beget and foster an earnest zealous emulation or holy strife among his Maiesties Subiects differing in Religion who shoulde exceede the other in duety service and love towards his Person and affaires Ergo. Toleration is to be granted ANSWERE I. To the Antecedent 1 THe Papists with intolerable boldnes with LuciaÌ„like impiety horrible iniury vnto his Highnes imagine nay would haue others thinke the Kings royall Maiestie to bee an Atheist or an Epicure that cared not for Religion nor for GODS worship so his estate might be secured and his Person honored of all men
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
is to bee admitted ANSWERE I. To the Antecedent 1 IT is certaine that Princes do as it were flow into the harts of their subiects by Mercy Clemency and that Mercy and Truth preserve the King as Salomon saith Prov. 20.28 Mercy in ceasing from grievous exactions in releiving the poore and the oppresled and in vsing moderation in punishment Truth in keeping of his promises and covenants in preserving and due executing of his laws By these the Kings throne is established 2 But here must be observed the difference between true Mercy Clemency and preposterous lenity pusillanimity in sparing the wicked who should be severely punished Prov. 20.26 Awise Kingseattereth the wicked causeth the wheele to runne over theÌ„ Prov. 17.15 He that instifieth the wicked is an abomination to she Lord. Prov. 24.24 He that saith to the wicked Thou are righteous him shall the people eurse and the muliitude shall abhorre him v. 25. But to them that rebuke him shall bee pleasure and vpon them shall come the blessing of goodnesse 3 Preposterous mercy shewed vnto the wicked and disobedient is crueltie towards the good and loyall subiects Prov. 16.12 The throue is established by instice 4 If any be to be accounted wicked if any be pernicious vnto civill governement and the throne of Kinges it is the Idolatrous the seducing and tutbulent Papist of whom the Lord particularly saith Rewarà ber as shee hath rewarà cà you c. Apoc. 18.6.7 II To the Consequence 1 The CoÌ„sequence hath not the least coherence with the Antecedent wherefore it may iustly be denied 2 The love of Papists vnto the Magistrate is not absolute solute of conscience but for private respects and but during the Popes pleasure wherefore it is not much to bere garded 3 If it were to be regarded in it self yet is it not wore thie the least respect when question is made of toleratioÌ„ the mischiefe of this infinitely surpassing the commodity and profite of the former Reason of State 8 8. REASON OF STATE IN few words for that we are loath to be a A good excuse whereas indeed they are quite destitute of anie argumentes tedious to your Maiesty in multiplying of reasons beside the pleading of these and other like regardfull Motiue that might be alleadged which doe all b how directlie they stand for to ler ation the Answere shewath direct y stand for toleration we further thinke vnder your Maiesties correction that the permission of the liberty we intreate is neither in reason of State a thing c Most pernicious vnto the Stare hurtfull nor by the doctrine of Protestants d A thing cloane contra it to our doctrine vn awfull to be granted The first is cleare by the example of Germanit France Poland and other Countries where diuersitie of Religion is licenced by supreame authority the like e Non causa pro causa found peace wrought and established thereby as both make the said Dominions and Territories to florish and could nâ—uer though of laboured bee brought to passe by force of warre or bloud-shed The other like-wise is as litle doubtful if not better known he Protestants f Bold assertioÌ„s but no proofes books their Pulpits their priuate writings Discourses sounding nothing more whilst they had not the Sword and Scepter on their side then that it was vnlawfull tyrannicall yea diabolicall Antichristianlike to punish any for matter of meere conscience faith religion And the fauour we sue for is but the benefite of that pofition which g Who be they wherefore are they not named they held for most true and scripturall so that if they should now departe from that doctrine they most needes giue the world to see that either then they did wittingly mainetaine the pofition against trueth only to serue their owne h This is iust your practise as this time in supplicating for soleration being a point of doctrine against the streame and currens of your owne men turne withall an ingraven blemish or generally erred in that point of doctrine a blot of no lesse discredit vnto them which breaching clemencie did most recommende gaue greatest increase to their religion And if the Petition we prostrate and doe most uppliantly begge of your Maiesty be neither preiudicial to matter of Stat nor repugnant to the doctrine of the Religion established and regnant in the kingdome as the proofes afore-going l Maine things seeme which are non and so doe those proofes you speake of for indeed they are no proofes 〈◊〉 all seeme to make plaine wee hope there is no other exception that can iustly impeach and many severall respects that may much further the obtaining of our request at your Graces hands Resolution of the 8. Reason Toleration of Popish Religion is neither in Reason of State hursfull as is cleare by the example of Germanie France Poland and other Countries where diversitie of Religion is licensed by supreame auctority nor by the doctrine of the Protestants vnlawfull to be granted Ergo Toleration is not to be deuyed ANSWERE I To the Antecedent THe Antecedent is notoriously false for it is both pernicious vnto the State and also contrary vnto the doctrine of Christ which we professe 2 FIRST it is not only pernicious but also the very overthrow and ruine of the State I Because it draweth GODS curse and provoketh his wrath against the same subiecting it to male diction The Prophets Apostles teach vs that no kingdom no State can prosper no Prince no Potentate no people can be wise or blessed in their government but by honoring and obeying almighty God in such sort as hee hath appointed VVhich doctrine oftentimes is repeated in the lawe wherein it is declared vnto the people of GOD that this should be their wisedome with all nations which should say swely this only is a wise and a politique people if they kept without adding or diminishing all the preceptes vvhich GOD commanded The promise of blessings vnto the obedient and the threatning of curses vnto the disobedient with taking heaven and earth to witnesse that they should finde it so in the end doth plainely testifie that such religion must needes be good for the establishing and prospering a Common-weale which the Lord himselfe hath left vnto vs and contrary wise that no false service of him can be good for any State but that it continually provoketh the curse and indignation of GOD against it Deut. 28. Deut. 30.19 Therefore was the King commanded to take a coppy of the law to haue it by him and to read in it all the daies of his life that he might learne to feare the Lord his God to obserue all his words and statutes by doing of theÌ„ that his minde might not be lift vp aboue his brethren nor he depart from the law to the right hand or to the left that he might prolong his daies in his kingdome his sonnes in the midst of Israel
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
not orious heresie that hath infested the Primitiue Church to make vp the whole and intire body of Antichristian Doctrines So that Poperie may be iustly tearmed an Epitome of Heresies 1 The Patriarke and ringleader of all Heretiks was Simon Magus Irenae lib. 3. in Praefat. of whom mention is made in the Acts of the Apostles that he thought it no sinne to buy the gifts of the holy Ghost Act. 8.9.10 c. to whom also is adscribed the vse of exorcismes Irenae lib. 1. cap 30. The Papists in like manner buy and sel spirituall things for mony Baptist Mant. lib. 3. de Calamit temp vse to exorcise not onely intelligent but also brute and senselesse creatures as water oile salt herbs candles c. Dist 21. cap. 1. Cleros 2 The Disciples of Simon Magus whom Irenaeus termeth the fore-runners of Antichrist Iren. lib. 1. ca. 8. prostrated themselues before images and worshipped theÌ„ with odoriferous perfumes incense and offerings Euseb Hist Eccl. lib. 2. cap. 12. Ederus in Babyl pag. 5. which thing is notoriously knowne to be practised by the Papistes 3 Againe the Simonians bragged much of their vnwritten verities wheÌ„ they were reproved by the Scriptures they accused them as if they were not right nor of auctoritie that they were diversely spoken and so to bee interpreted and that by them the truth could not be fouÌ„d out by those that are ignorant of tradition Iren. lib. 1. c. 1. lib. 3. cap. 2 which also is written of other Heretikes as the Sethians Epiphan Haeres 39. the Archontikes Epiphan Haeres 40. the Severians Epiphan Haeres 45. the Encratites Epiph. Haeres 47. and the Bardesanistes Epiph. Haeres 56. Also Artemon Euseb Hist Eccl. li. 5. cap. 28. Basilides Valentinus the Marcionistes Clem. Alexand. lib. 7. Strom. pag. 353. the Carpocratianes Iren. lib. 1. c. 24. Ptolemaeus Epiph. Haeres 33. Arrius Athanas Orat. 2. contra Arrianos p. 124. Secrat lib. 1. Hist Eccl. cap. 6. Eutyches Concil Chalcedon Act. 1. vaunted that their doctrine was very auncient receaved by tradition from the Apostles and continued vnto that day by not-interrupted Succession These shiftes also the Papistes have embraced For seeing that they cannot stand by the Scriptures they flee vnto Traditions and vnwritten verities and accuse the Scriptures of vncertainty insufficiency want of auctority c. iust as the olde Heretiques did 4 The Papistes have learned Extreame Vnction of the Valentinians Irenae lib. 1. cap. 18. and of the Heracleonites Aug. lib. de Haeres cap. 16. Epiph. Haeres 36. their Orders and quiets of Angells of the Archontikes Epiph. Haeres 40. the worshipping of Angels of the Angelists and Caians Aug. de Haeres cap. 39. the vse and worshipping of Images of the Carpocratians Iren. lib. 1. cap. 24. Epiph. Haeres 27. Aug. de Haeres cap. 7. the worshipping and adoration of the Virgin Mary of the Collitidians Epiph. Haeres 79. The veneration and worshippe of the crosse of the Armenians Niceph lib 18. cap. 45. the Baptisme of women of Marcion Epiph. Haeres 42. the insufficiency of the Scriptures the lawes of fasting Purgatorie Limbus Patrum of Montanus Epiph. Haeres 48. Appollonius apud Euseb lib. 5. Hist Eccl. cap. 17.18 Tertull. lib. 4. de Anima in fi lib. de Coron Milit. lib. adversus Praxaeam Reliques of the Sampseaans Epiph. Haeres 53. voluntary poverty and single life of Priestes of the Apostoliques Aug. de Haeres cap. 40. Epiph. Haeres 61. 5 With the Ebionites the Papistes will not be iustified by faith only Euseb Hist Eccl. lib. 3 cap. 24 but also by their owne workes and inherent righteousnes as the Catharistes or Puntanes haue taught them Isodor Etymolog lib. 8. cap. 4. de Haeres 6 The Pelagians held that Adams sione was not propagated into the Posterity but only in respect of the guilte that Children are borne without originall sin that concupiscence was in man before the fall that man may satisfie the law of GOD in this life that man after the fall retaineth stil his free-wil that the GeÌ„tiles by nature could fulfill the Law that God did not command vs things impossible Aug. de Haeres cap. 88. Epist 89.90.92.94 de gratia lib. arbit 1. lib. 5 cap. 5. 9. alibi passim Hieron Epist ad Ctesiphont libr. contra Pelagian editis The Papistes hould all these pointes 7 The Novatians doubted of the remission of their sinnes Ambros lib. 1. de Paeniten cap. 2. lib. 2. cap. 5. So do the Papists The Cerinthians and Nazareans observe the Mosaicall ceremonies Aug. de Haeres cap. 8. 9. So do the Papistes The Manichees minister the Eucharist in one kind Leo serm 4. de quadrag So doe the Papistes Marcus made his followers beleive that in the Eucharist the wine was turned into blood Epiph. Haeres 34. So do the Papists theirs 8 The Manichees condemned marriage in their elect that is their Priests Aug. Epist 74. So do the Papistes in theirs The Eucratites bragged of their continency yet were notable whoremasters Epiph. Haeres 47 pag. 180. Such are the Papistes 9 The Donâ—tistes tied the Church to one certaine place termed theÌ„selues only Catholikes Aug. de Haeres c. 69. varijs in loeis praeterea Cassian in Psal 60. So doe the Papistes The Mirabiliarians vnder pretense of miracles devulged their errours Niceph. lib. 8. Hist Eccl. cap. 35. lib. 14. cap. 45. So doe the Papistes 10 The MarcosiaÌ„s baptised in an vnknown tongue Epiph. Haeres 34. Irenae lib. 1. cap. 18. So do the Papistes The Messalians restrained the force of Baptisme to former sinnes Theodoret. divin decr cap. de Baptismo So doe the Papistes The Talians abstained from marriage as a state of life impure and vnperfect Aug. Epist 47. So doe the Papistes 11 The Meletians vse small belles in celebrating their misteries Theodoret. Heretic fabular lib. 4. So doe the Papistes The lacobines and Armenians pictured God the Father and God the holy Ghost Niceph. lib. 18. Hist Eccl. cap. 52. So doe the Papists The Nudipedals or bare-footed brethreÌ„ vsed ever to go bare-footed Aug. de Haeres cap. 68. So do the Papistes in their Pilgrimages many Friers at all times 12 Peter Gnapheus was condeÌ„ned because he caused the invocation of Saints to bee mingled amongst the publike praiers of the Church Niceph. Hist Eccl. lib. 15. cap. 28. The Papistes doe the same The Priscilianites disioyned married folkes for religion sake Aug. de Haeres ca. 70. also they boast of their revelations Epiph. Haeres 49. The Papistes doe both 13 The Helcesaits make Christ in heaven to differ from Christ in earth Theodoret. Haeretic fab lib. 2. So do the Papistes who say that Christ in heaven is visible and palpable and in earth invisible impalpable The Eutichians affirmed that Christ had a body without shape dimeÌ„sions or circumscription Leo de ieium 7. mens ser 6. the Papistes say the same of Christ in the
6. with other Kinges of Spaine Stephanus Ladislaus Kinges of Hungary Miscelslaus Boleslaus Casimirus Sanctus and Casimirus Magnus Kinges of Polonia and many moe Kinges of other Nations presented their giftes (d) As Iustinus Emperour the person of Pope Iohn Iustinianus of Pope Constantine King Pipin the person of Pope Stephen the second Carolus oâ— Pope Leo the third Ludovicus of Sergius the second and of Pope Nicolas Henry the fourth of Pope Paschal the second and others reverenced her Preâ—ates (e) As Philippus Arabs Emperour the Censure of Pope Fabian Euseb lib. 6. cap. 27 histor eccl the Emperour Theodosiuâ— the excommunication of S Ambr. Theodoret. lib. 5. cap. 17. hist eccle Sezom lib. 7. cap. 24. the Emperour Otho the third the inioyning penance of Romualdus Abbat Petr. Dam. in vita Romual To which may be added the devout readines of Henrie the second to accept and fulfill the sentence of Pope Alexanders Legates touching the death and murdering of Saint Thomas of Canterburie Neubrigens lib. 2. cap. 25. obeyed their censures yea and hath at this present many of the greatest Monarchs and potentates on earth to her Professours patrons and foster-fathers So as of the Romane Religion b A notorious vntruth onely these ensuing passages propheticall praedictions of holy Scripture must of force take their verification or remaine as yet beeing the latter yeeres or evening of the Church vnfulfilled c Manifest racking and perverting of the Scriptures in wrong application The Gentiles shall feare thy name O Lord and all the Kinges of the earth thy glory Psal 101.16 Againe All Kings of the earth shall adore him all Nations shall serve him Psal 71.11 And in another Prophet Kings shall be thy nursing Fathers and Queenes thy Nurses Esa 49.93 And againe Gentiles shall walke in thy light and Kinges in the brightnesse of thy vprising Esa 62.3 Places which to our iudgment most evidently convince that not only some Kinges of the earth shall professe and cherish true religion but that the greater number of all Christian Kinges shall embrace and advance the d They coÌ„clude against themselves for it is wel known that Popery is not true religion same Now it is most certaine as cleere as noone day by all Antiquities Proofes and Chronicles of the world that there was never Emperour nor till this age any one King vnder heaven that entertained or e All those first Christian Emperours and Kinges which the Suppliants speake of and many others also in the midst of the Papacie professed true Christian religion which wee professe professed Protestant religion Resolution of the 9. Reason Popish religion is that to which the famousest Emperours and Kinges of the vvorld have bowed their Crownes presented their giftes reverenced her Prelats obeyed their Censures Ergo. Papistrie is true religion and therefore to be tolerated ANSWERE I. To the Antecedent 1 THE best the ancientest and the famousest of all these Emperours and Kinges mencioned by the Suppliants lived and died longe before the originall of Poperie 2 Many of them also impugned the Pope and Papacie and held those very pointes in religion which the Protestants maintaine II To the Consequence 1 If all these Emperours and Kings had bin Papists indeede yet were not Popery any thing the better for that because it is written in the Apocalypse that the Kings of the earth should committe fornication with the great Whore of Babylon Apoc. 17.2 2 HeatheÌ„ Pagans have had very many famous Emperours and Kings who bowed their Crownes vnto theÌ„ presented their gifts reverenced their Priestes obeyed their Censures Is Paganisme therefore true religion 3 The Protestants also haue had such and haue many at this day God be thanked will the Papistes from hence acknowledge their religion true also 4 Are not the Papistes in miserable distresse for want of argumeÌ„ts who can say nothing for their Religion but what Pagans Turkes Atheistes may alledge for theirs Reason of Religion 10 10. REASON OF RELIGION A Religion that from the first floure of her infancie ever had and still hath to her beleeueres infinite multitudes of either sexe a This prof sufficiently declareth that their Religion is not Apostolicall professing Poverty Chastity and Obedience the three (a) Mat. 19.21 Mark 19.12 1. Cor. 7.25 Matth. 16 24. chiefe Evangelicall b False counselles c False againe those places of Scripture doe not proue it obserued of the (b) Mat. 19.27 August de Civit lib. 17. ca. 4. Hieron li. 1. coÌ„tra Jovinia Apostles practised by those (c) Saint Anthony Hilarion Benedict Francis Dominike Bernard and thousands moe who were counted of greatest holynes most highly commended by d A lying Hyperbole all (d) Hieron epistola prima ad Heliod cap. 6. item in cap. 19. Matth. ad Demetria de servanda virginitat epist 8. ca. 7. Quaest ad Hedib epist 150. ad Pammachum super obitu Paulinae epist 26. cap. 3. 4 Basil quaest 9. in regulis fusius disputat Damascen in histor Barlaam Josaph c. 15. Chrys in illud Pauli Salutate Priscam Aquilam Antiquity not only as divine helps to perfectioÌ„ but also as beautifull ornameÌ„ts in Christs Church raising the professors to supreame degree of grace and glory ¶ 4 The Supplyants haue mustered the bare names of the ancient Fathers very provideÌ„tly leaving their Readers to the examining of their quotatioÌ„s amongst whom not one of a huÌ„dred they knew either for lacke of skill or will leasure or books could would turne to the places in the auctors theÌ„selues They thought belike their credit to be such that every man must needs beleve that they cite them truely faithfully that because they haue so roundly hudled them vp togither that therefore out of all question they spake wrote fully for them But what small â—ause there is either for the Suppliantâ— to looke to be thus trusted or for any to yeeld theÌ„ such credit herein appeareth manifestly in the citation of their wordes which quite makes against Popish religioÌ„ and Monkish profession Of Poverâ—ie ¶ Of Chastitie Hieron in cap. 9. Matth. lib. 1. advers Jovin cap. 7. Basil de virginitat Epiphan haresi 58 contra Valesios Aug. de virginitat cap 14 24 sequentibus Greg. in tertia parte Curae pastora adwonit 29. Ambros Theodoretus in 1. Cor. 7. Amb. in epist 83. ad Siricium Papam 82. ad Vercellenser in tribus libris de Virginib alibi Damasc lib. 4 orthodoxae fid ca. 25. Athanasius Basilius Nazianzenus de Virgint Fulgent epist. 3. ad Probam cap. 9. 10. Jgnatius ad Philadelph Cipri de bono Pudicit Jsodor li. 2. de sum bono cap. 40. Cassian coll 12. ca. 4 7. ¶ Of Obedience Aug. lib. 14 de Civit. ca. 12. Hieron epist 8. ad Demetriad ca. 10. Greg l. 35 moral ca. 12 in 1. Reg. li 2. ca.
4. li. 4. ca 5. li 6. cap. 2. Cassian li 4 c. 10. Collat. 2. ca. 11. Coll. 4. ca. 20. Bernard in serm de 3. ordinib eccle item ad milites templi cap. 13. in serm de virtut obed Basil de Constit monast cap. 23. Philo in lib. de vita contemplat Josephus lib. 18 antiquit c 2 Epiphan haeresi 29. Dionisius de Ecclesiast Hierarchia ca. 6 Euseb li. 1 de demonstrat Evang. ca 8. Nazianzenus orat 20. Athanas in vita Anthonij Sulpitius in vita Martini Isodor lib. 2 de eccles officijâ— ca. 15 Sozomenus lib. 1. hist cap. 12. Chrysost advers Vituperatores monast vitae Hom. 5. ad pop cum sequentibus infiniti alij Resolution of the 10. Reason Popish Religion hath to her beleevers infinite multitudes of either sexe professing Povertie Chastitie and Obedience the three chiefe Evangelicall Councels observed by the Apostles c. Ergo Poperie is true Religion and to be tolerated ANSWERE I To the Antecedent 1 THe infinite multitudes of both sexe professing Poverty Chastitie and Obedience are those swarms of Locusts come out of the pit of hell Apoc. 9.3 Which haue faces like the faces of men signifying their hypocrisie faigned humility and falshood and tailes like vnto Scorpions and stings in their tailes noting their damnable doctrin the sting and butcherie of mens soules 2 The Papistes of divine precepts make Evangelical Councels which not withstanding are indeed the exposition of the morall law I Poverty is not a Councell but an expresse commaundement hat when NECESSITY so requireth vvee forsake all the commodities of thâ—s life yea and life it selfe for Christ his sake But what is this to Monkish Poverty which the Papistes solemnely vow and professe wherein the sweate of the browes decreed vnto every man in his vocation is chaunged into yeerely and most certaine revenewes stipende or pensions II Chastity is expresly commaunded vnto such as haue receaved that gift Matth. 19.11.12 But Popish Chastity is expresly contrary vnto the word of God which testifieth that FEW haue the gift of coÌ„tinencie wheras the Papistes haue INFINITE MVLTITVDES that vow and professe Chastity that haue not the gifte of continencie at all III Monkish Obedience vnder their Founders rule hath not one syllable in all the Scriptures for proofe and confirmation thereof 3 It is absurd to imagine that the Apostles were Popish votaries and observed those falsely tearmed Evangelicall Councels Is this a good Argument in Popish Schooles We haue forsaken all and followed thee Matth. 19. Ergo The Apostles vowed willfull povertie as Moonks do 4 This popish profession and vowes were better never made then made being made they are of that nature and dangerous consequence that the best way were first to repent of the folly and rashnesse in making of theÌ„ and then rather quite to giue them over then with such superstition and impietie to seeke to keepe them as is vsed and thereby breaketh foorth shamefully among the Papistes 5 It is manifest out of the Scriptures that such oaths as cannot be performed without sinne are vnlawfull and doe not binde So also saith Ambros in 2. Can. 8. Concil Toletaâ— And Gratian Caus 22. Quest 4. produceth manie testimonies out of the Fathers to the same end and that namely out of Isodore In malis promissis rescinde fidem in turpi voto muta decretum quod incaute vovisti ne facias impia est promissio quae scelere adimpletur 6 And rather then men that haue vovved and professed a single life through the force of inward concupiscence should burne and fal either to fornication adulterie or any other vncleannesse of the flesh which as heaven and earth and all the world knowes ever were and still are common fruits of the Popish vowe of single life the ancient Fathers that the Suppliants bragge of here so much would haue them to marry and to repent of their rash vow as is evident in Cyrill lib. 3. 16. in Levit. Cyprian lib. 1. Epist 11. Epiphan Contra Apostolicos lib. 3. August de bono coniugali de sancta virginitate cap. 34. II To the Consequence The Consequence hath no coherence with the Antecedent But the Argument is thus rather to bee concluded Popish Religion hath to her beleevers infinite multituds professing Monkish Povertie Chastitie and Obedience Ergo Popish Religion is the Religion and doctrine of Antichrist Reason of Religion 11 11. REASON OF RELIGION A religion that hath beene testified by the blood and sanctitie of such Martirs and Confessours as our a They should haue named these Martyrs and then questionlesse they would not haue proved to bee Popish Adversaries theÌ„selues allow of and hold them glorious in heaven either all the points of her doctrine or the most controverted and weightiest witnessed by evidence of b Most lying signes of Antichrist most authenticall miracles by the records of c all ages and by the discussing censure and approbatioÌ„ of general Counsells collected in parte by Bredenbrachius in suis collationib the highest consistorie on earth d The Papistles preferre their CoÌ„ciliables before the word of God oracles of greatest infallibility as being the sentences of all the best learned in the world assembled togither and holpen in the affaire by the a Mat. * These places doe not prove Councels to bee infallible Oracles 18.20 28 20. presence of Christ our Saviour by the b Ioh. 14.16 16.13 Act. 15.20 assistaÌ„ce of the Holy Ghost and by c Ioh. 17.17 Luk. 22.31 our Lords promise and praier Resolution of the 11. Reason Popish religion hath beene testified by the blood and sanctitie of such Martyrs and Consessours as the Protestants themselues allowe of and all her doctrine witnessed by miracles and approved by Councels Ergo. It is true religion and so to be tolerated ANSWERE I. To the Antecedent 1 WE do not allow of any Martyrs of the Popish religion Yea we expressely affirme that the sufferings of such is not martyrdome but due punishmeÌ„t of their offences and a recompense according vnto their deserts such was the punishment execution of Thomas Becket Iohn Fisher Sir Thomas More such other holy traitours and martyrs of Popish religion whose farther iudgment we leave vnto the Lord. 2 As for the Sanctity of Popish CoÌ„fessours we iudge it deepe hypocrisie and wicked dissimulation For howe can a man be holy in that religion which hath a shew of godlines but denieth the power thereof Such holy Hypocrites were Benedict Francis Dominike mencioned by the Suppliants and thousands moe 3 No part of Popery no one point thereof was ever confirmed by miracles except it were by the lying wonders of Antichrist whose comming as the Apostle testifieth is by the effectuall working of Satan with all power and signes lying woÌ„ders in all deceive ablenes of vurighteousnes 2. Thes 2.9.10 4 The definitions of generall Councels are no such Oracles of
the Papists bragge they haue for vnderstanding of the Scriptures Whatsoever here they pretend yet it is most certaine that no Papist can possibly attaine vnto the true sense and meaning of the Scriptures 26. Reason of Religion And if they should vnderstand them aright yet is it not law ful for them to make that knowne to others a Most false For every Popish Priest is sworne that he will never otherwise interpret the Scriptures but according vnto that sense and meaning b The Suppliants bring Ambrose Hierome Austen Gregorie vpon the stage dumbe or iong-tied if we will heare them speake we must attend vpoÌ„ theÌ„ by their direction at another time yea and in other places theÌ„ they haue pointed vs or els we shall not heare theÌ„ speake one word for the Papistes either good or bad This whole section containeth nothing but impudent lyes and notorious falsification which the moderne Popish church embraceth as is expresly laide downe in the forme of the oath prescribed by the Councell of Trent Bulla Pij IV. super formaiurament profess fides in fin Concil Trident. 26. REASON OF RELIGION A ReligioÌ„ of which the fowre acknowledged Doctors of holy Church were both (a) Tom. 4. li 2. de Sacramentis c. 1. 2. lib. 3. cap. 1. professors and stoute defenders as their owne workes most apparantly beare witnesse S. b Jbidem Ambrose living 64. yeares and dying in the yeare of our Lord 397. purposely and approvingly wrote of ' exorcismes vsed before baptisme of ' vnction in baptisme of the perpetuall c Tom 5. de vocatione gent. li. 3. cap 8 per toturn alienation of infantes from the sight of God dying without baptisme of d Tom. 4. lib. 1. de poenitentia cap. 2. 6. remission of sin by a Priest and who as S Paulinus recordeth in his life heard auricular confessions and so wept in hearing that he caused teares also in the penitents He like wise wrote of the e Tom. 4. lib. 4. de Sacramentis reall presence in the Sacrament of the altar of f Tom. 4. de Spirit Sanctâ— lib. 3 cap. 12. adoration therevnto to be done he observed coÌ„mended the Lent-fast g Tom. 1. Serm de itiunio Ediae calling it the precepte of Christ our Lord. In like manner he wrote of h Tom. 3. super Apocal. cap. 14. 20. Purgatorie of i Lib. 5. de Sacramen cap. 1. mingling water with wine in the chalice hee vsually said Masse wept bitterly in the execution of the dreadfull mysteries and made k Tom. 5. in 1 precatione ad Missam praeparante epist lib. 5. epist 33. ad Marcellinam sororem suam praiers to be said by Priests be fore Masse for duer preparation therevnto Therefore vndoubtedly neither Protestant nor Puritane but a Catholike Bishop S. Hierome living 91. yeeres and dying the yeere of our Lord 420. wrote (h) Tom. 2. two bookes against the Apostata Monke Jouinian and (i) Jbidem two other treatises against the lapsed Priest Vigilantius in confutation of their strange and exorbitant points of doctrine Namely that marriage was of equall merite with widdowhood or virginitie That all meates might be eaten vpon all daies no withstanding any ecclesiasticall sanction to the coÌ„trary That fasting had no reward with God That there was no disparitie of merites in this life nor difference of glory in the next That those who with a full and entire faith had received grace in baptisme could not after leese the same The positions of Jouinian The phansies of Vigilantius these The single life or vnmaried state of Priestes is opprobrious Saints were not to be worshipped nor prayed vnto nor their reliques to be reverenced the tapers or waxe-lightes about their toombes were the ensignes of idolatrie the retention of worldly substance better then voluntary pouerty and the solitarines of Moonkes a thing vituperable Against al which assertioÌ„s S. Hierome directly of set purpose wrote and wrote in some choler anger adding for season or excuse fatebor (k) Adversus Vigilantium ad Riparium epist 53. dolorem meum sacrilegium tatum patienter andire non possum I will coÌ„fesse my griefe I am vnable patiently to heare so great sacrilege Therfore vndoubtedly neither Protestant nor Puritane but a (a) Marianus Victorius episc Reatinus in vita B. Hieronymi Etipse Hierony Tom. 3. epist 150. ad Hedibiam quest 2. Massing Priest Hermit a great Pilgrimage (b) Ipse Hierony in Ezechi ca. 4. in Apologia adversus Ruffinum in plurim ipsius epist 8.22.43 alijs gooer a visiter of holy places and reliques S. Augustine living 76. yeeres and dying the yeere of our Lord 430. wrote a (c) Tom. 4. ca. 18. booke De cura pro mortuis gerenda Of care to be had for the dead by the sacrifices of the altar praier almes Three (d) Tom. 1. bookes De libero arbitrio in the proofe of free wil a (e) Tom. 3. booke De operis Monachorum of the labour of Monkes wherein hee approveth their state and consequently also the vowes of poverty chastitie and obedience A (f) Tom. 4. maximè cap. 14. lib. â—insdem booke De fide operibus of faith workes proving abundantly in it as the principall scope and ende intended that a sole faith without good worked is not sufficient to salvation He (g) Tom. 10. Ser. de tempore 255 qui est quartus de anniversario dedicationis ecclesiae vel altaris Et coÌ„cil HippoÌ„ can 6. cui interfuit S. Aug. vt coÌ„stas ex lib. 1. Retracta c. 17. Ser. 19. de Sanctis allo weth and celebrated the consecration of altars and the annointing of theÌ„ with Chrisme Also he maketh mention and requireth that the signe of the crosse should be made in the fore-heads of the beleevers on the water and Chrisme with which they are regenerated annointed Likewise he himselfe most submissiuely earnestly invocate h Tom 9. li meditationtâ—m ca. 4â— Tom 9. Serm. de Sanctis Serm 18. the blessed virgin Marie S. Michael S. Gabriel S. Raphael the Quiets of Angels Archangels Patriarkes Prophets Apostles Evanstelists Martyrs Confessors Priests Levites Moonkes Virgins of al the iust In briefe he i Tom 6. de adulterinis coniugijs lib. 1. c 8. 9. l. 2. c. â— resolutely affirmeth that after divorce neither the party delinqueÌ„t nor innocent can marry againe the other liuing without committing the crime of adulterie and in like manner agnizeth and testifieth the veritie of the fiue Sacraments denyed and surnamed bastard SacrameÌ„ts by the adversarie to wit the a Tom. 2. l. 2. cont lit Petilianica 104. Tom. 9. in epist Iohan. tract 3. 6. Sacrament of Confirmation b Tom. 10. Serm. de tempo 215. Tom. 9. l. 2. de visiâ—andis infirmis c. 4. Item in tract de
de vita B. Greg. receiving of an Angel and of e Jbid cap 23. the Lord of Angel in the persons of poore Pilgrimes to his tables is sufficient proofe of his sanctity of Gods extraordinary lâ—ue towards him And that he taught no hereticall superstitious or false doctrine it is likewise manifest by the sitting of the holy Ghost on his heade in forme of a Doue at the time of writing his bookes as f Apud Iohan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a deare familiar friend of S Gregories much conversant with him witnesseth to haue seene most often How powerable also this holy Doctors praiers were with God it well appeareth by this that for the g JdeÌ„ l. 2. c. 41. conversion of an incredulous misbeleeving woman thinking the bread which her selfe had made could nâ—t be changed into the body of Christ he both turned a sacred host into appearance of flesh and after againe into the forme of bread as it carried before Which with other manifold miracles of his most clearely restifieth that he was neither of ill life nor ill beliefe but holy in the one and Apostolicall in the other Neither did the said fowre Doctors a consideration of much importance differently teach or one impugne the other in any of the points of doctrine aboue mentioned but they â—all concurred in one vniformity of opinion without contradictioÌ„ or least shew of dissent Yea not only these towre most renowned Clearks the chiefe lights of Gods church next after the Apostles agreed most vniformely as we haue said in the foresaid controversed points of religion but g An impudent vntruth all the primitiue writers conspired likewise in the same As in h Yet more dumb shewes of forged and falsified Fathers proofe of the sacrifice vse holinesse of the Masse a Apostolicar constitut l. 6. c. 23. epist. 2. 3. de officio sacer dotum cleric Clement consecrated b Tertullian de praescript cap 32 Epiphanius hearesi 27. Ruffinus in preafat libri Recognitionum Bishop of Rome by S. Peter c Ecclesiast Hierar cap. 3. Dionvsius Areopagita S. Pauls d Act. 15. disciple and by him e Helduinus Abbas or dained Bishop of Athens f Epist ad Smyrn Jgnatius S. Iohn Evangelists g Simeon Metaphrastes in vita eius auditor and by common coÌ„sent of the Apostles assigned Bishop of Antioch h Adversus beares li 4. cap. 32 34. l 5 ca. 2. Jrenaeus scholar to S. Policarp and he scholar to S. Iohn Pope k Epist. 1 cap. 2. Anacletus the fourth from S. Peter Pope l Epist 1. cap. 4. Alexander the second from Anacletuâ— Pope m Epist. ad omne vniversaliter cap. 2. Telesphorus the secoÌ„d froÌ„ Alexander with others their next successors n Apud Gratianum de consecratione distinctione 1. cano omnes Basilicae Higinus o In Codice 5 libroruÌ„ lib 4. cap. 117. Pius p Apud Burchardum lib 5. cap. 29. Jvonem part 2. cap. 98. Anicetus q Apud Gratianum de consecraeti dist 1. cano hoc quoque Soter al receiued Saincts Martyrs Also the Liturgie of the Church of Rome delivered by S. Peter the Liturgie of the Church of Hierusalem written by S. James the Liturgie of the Church of Alexandria composed by S. Marke the Liturgie of the Church of MilaÌ„ made by S. Barnabas The Liturgie of the Church of Cappaciocia coÌ„piled by r Floruis circiter annum 370 Saint Basil The Liturgie of the Church of ConstaÌ„tinople set forth by Saint s Floruis anno Christi 380. Chrysostome And likewise the-Liturgies of the Aethiopian Syrian and Armenian Churches which all with some other doe most cleerely witnesse the sacrifice vse and veneration of the Masse do also approue the ceremonies and divine mysteries represented and expressed therein In like manner for proofe direct evidence of the ancient practise fruit and obligation of auricular Confession S. a Apostolicar constitut lib. 2. cap. 33. epist. 1. ad Jacobum frairem Domini Clement S. b Epist 8. ad Domophilum Dionysius S. c Adversus haereses lib. 1. cap. 9. sleruit circiter an 160. Irenaeus d Homil. 2. in Leuiticum Hom. in Psal â—7 floruit 230. Origen e Lib. de paenitentia cap. 10 12 floruit 200. Tertullian S. f Lib. de lapsis floruit 250. Cyprian g Lib. 4. diuinar constitution ca. 17. floruit 320. LactaÌ„tius who so highly advaÌ„ceth Confession as hee maketh it one distinctiue note h Jdem cap. vlt. eiusdem libri of the true church S. i Serm. in illa verba Profecti in pagum quiex advers c. floruit circiter annum 340. Athanasius S. k Canone 18. in Mattheum flor 346. Hilary l Lib. de paenitentia confess flor 350. Pacianus S. m Jn regulis breuiorib regula 229 288. Bafil S. n Tom 5 lib. 2. de sacerdetio Chrysostome S. o Ep. 80 ad episcopos Campaniea epist 91. ad Theocorum Foroiulij episcopum flor 450 Lee with other writers of best note in every age since Christs time hitherto And as the primitiue ancient Fathers Saints do yeelde their absidant testimony in confirmation of these two points so do they vndoubtedly also afford if this place would give leave to particularize very ample evidence in i Our lyers all the other points before mencioned in question betweene vs our oppositors Nay if we may be so bold as to deliver our opinion plainely without concealing ought in this matter the manner that our adversaries vse in citing places out of the ancient Fathers against vs is but the k A shamelesse stander study of meere wrangling and no other then a demonstratiue token of an exceeding contentious spirit wilâ—ully affecting to blind-fold mislead it selfe For were they sincere and loued truth aboue althings they could not possibly l Divelish caâ—â—â—â—â—iations dismember wrest and picke out sentences of their workes in the order and to the purposes they do not letting to racke their words to a sense which the writers never meant yea contrarie oftentimes even to the generall scope and drift of those bookes whence they cull the peeces they alleadge contrarie to the evident letter and plaine passages of their other writings contrarie to the faith they professed liued and died in contrarie to the Religion of the Age they wrote in contrarie to the Doctrine of the Church that first admitted them for Doctors or received them for Saints contrary to the profession of their lives state of vocation contrary to the anguage and nature of their owne deedes to the titles and dignities they held to the opinion and censure which al former ages retained of such their parcels of writing So that words and words commonly disioynted
any time the Divels goe out of the possessed by Popish exorcising vndoubtedly he is not cast out but doth willingly how vnwilling soever he seemes to be leaue the body to gaine many soules 3 The Protestantes haue power to cast out Divels out of the Possessed by Praier and Fasting which are the ordinary meanes which Christ left in his Church for that purpose Mark 9.29 And doe so as is certaine by Experience Pet. Martyr in ver 65. Cap. 8 lib. 1. Reg. loan Chassan Loc. Com. lib. 1 Cap. 17. p. 6. pag. 62. Melancth in Concil Iudicijs Theolog. part 2. pag. 117. Beza Hist Pass Hom. 26 pag. 656. Vogellius in Thesaur Theol pag. 980. Danaeu quast 38 in Marcum pag. 147. Mark Kemait Exam part 2. de sacram Ordinis Which in effect is the same with the Word of God 4 Origen saith Si aliquando oportuerit nos eirca curationem Daemoniacorum permanere non adiuremus neque interrogemus neque loquamur quasi audienti Spiritui immundo sed permanentes in Orationibus Ieiunijs impetremus patients salutem à DEO abigamus Ieiunijs Orationibus nostris Spiritus maliguos Orig. Tom. 2. in Matthaum Tract 4 pag 57. edit Froben An. 1545. Reason of Religion 38 38. REASON OF RELIGION FInally a Religion that we descend to a They haue bin tedious enough already no more particulars which by more meanes stronger then any other kinde of religion keeketh b How true this is appeareth in the answere by the nature of her doctrine and holy ordinances the subiectes allegeance to their temporall Lords teaching that (a) D. Tho. 1.2 q 96. art 4 CoÌ„cil Ephe to 4. ca. 16 Peltano interpr the iust lawes of Princes doe binde in conscience and some kindes also of vniust lawes vpon feare of scandall and likewise decreeing (b) Conâ—il To let 5. cap. 1. Concil Meldense ca. 14. 15. that all such as moue sedition against their Soveraigne or obstinatly impugne or disobey his lawful commandements should be c And why not presently hanged presently excommunicated and all the faithful debarred to keepe them companie And a religioÌ„ which hath evermore blessed the kinâ—s that were her d The lovers of the great whoore are made partakers of her plagues lovers and children with more peace with more loue of their subiects with more prosperitie with more victories with more true glory with more temporall and eternall renowne then other Princes who were her enemies or aliens at any time attained to as the registers of former ages and the memorials of the present are most cleere and e We deny it and you can never proue it vndeniable witnesses Resolution of the 38. Reason Popish Religion by more meanes and stronger then any other kinde of religion keepeth by the nature of her doctrine and holy ordinances the subiects in due alleageance to their temporall Lords Ergo Popish Religion is true and consequently to be tolerated ANSWERE I To the Antecedent 1 THE vanity of this reason is detected in many places before especially in the Answere vnto the first reason of state pag. 6.7 But more particularly 2 What dare not these brasen-faced Suppliants affirme if happily thereby they may obtaine their desires They say Popish religion by nature of her doctrine keepeth the subiects in due allegeance to their temporall Lords yea and that more then any other kind of religion A bold assertion This dependeth vpon the triall Let vs open their bookes and see what their Rabbiues teach 3 Behould the whole torrent of their writers CoÌ„mentators Positiue writers School-meÌ„ Canonistes vniformely with one and with open mouth proclaime these Suppliants impudeÌ„t Lyers dissembling Hypocrites For all of them hould this Position as an article of faith Heretical Apostaticalls Princes are to be deposed not to be obeyed by their subiectes Let vs heare them speake 4 FIRST the Popish CommeÌ„tators say Our Kings may bee deposed in many cases either by the Pope or by their owne subiects Alphonsus Tostatus Com. in 3. Reg. cap. 11. quest 35. 5 SECONDLY their Positiue writers speake The Pope by the fulnes of power which he hath over all ChristiaÌ„ Princes may for the sin of heresie deprive heretical Kings Princes from their Kingdomes and Empires in temporal things exempt the Christian an people from their obedieÌ„ce subiection vnto theÌ„ Ioanes Driedo Tom. 2 lib. 1. de Libert Christian cap. 14. pag. 40. D edit Lovan Anno 1552. in fol. 6 THIRDLY amongst their Schoole-men Thomas Aquin as disputeth this Question Whether a Prince for his Apostasie from the faith looseth his dominion over his subiects so that they are not bound to obey him farther and concludeth it affirmatiuely The. in 2.2 q. 12. a. 2. Petrus Aragonius holdeth the same point as an article of faith Arago in 2.2 Tho. q. 12. a. 2. pa. 363. col 1. 2. edition Salmantica 1584. And so doth Caietanus Com. in eundeÌ„ locum And Seraphinus Capponus who addeth this reason thereof Whosoever violateth his faith vnto God must haue the faith of others violated vnto him Cappou in 2.2 Tho. q. 12. a. 2. Gregorius de ValeÌ„tia hath these words For the sin of Apostasie any maÌ„ may be deprived of his dominioÌ„ over his subiects There is * Note no doubt of this assertion amongst true Catholikes Yet heretikes deny it least if they should approve this they might seeme to pronounce senteÌ„ce against themselues Greg. de Valent Tom. 3. Commentar Theologic q. 11. punct 2. col 439. D. And againe They inourre the deprivation of their politique power de facto who for heresie are excommunicated by the senteÌ„ce of an Ecclesiasticall Iudge so all the Devines do commoÌ„ly hould who also do absolve the subiects from their oath alleageance forbidding them to obey them to wit if they can * Note well deny their Kings such obedieÌ„ce without some notable detrimeÌ„t or losse for so this is to be vnderstood Thus farre Greg. de Valentia tom 3. Com. col 444. C. who faith farther Subiects may lawfully deny their obedieÌ„ce to an Hereticall Prince Ibid. E. And Hoe that demieth his faith vnto God is worthy to whom his subiects should deny their fidelity Ibid. col 446. A. Dominicus Bannes writeth thus After that the declaratiue senteÌ„ce is giveÌ„ for heresie the Prince doth vniustly possesse his kingdome princedome doth vniustly exercise iurisdiction over his subiects And the subiects are bouÌ„d to exempt themselues from his obedieÌ„ce yea to wage warre against him * Oh note if they hane sufficient streÌ„gth But if it be to their great hinderaÌ„ce as ioyned with the daÌ„ger of Death losse of their goods c then such subiects are not bouÌ„d to wage warre against their Prince nor to exampt themselues from his obedience if they be not in mortall daÌ„ger to fall away froÌ„ the faith Out of this CoÌ„clusioÌ„ it followeth that the * Note best of
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