A CONSIDERATION OF the Papists Reasons of State and Religion for toleration of Poperie in England INTIMATED IN THEIR Supplication vnto the Kings Maiestie the States of the Present Parliament Mich. 7.10 Shee that is mine enemie shall looke vpon it and shame shall cover her which said vnto me VVhere is the Lord thy GOD Mine eies shall beholde her now shall shee bee TRODEN DOVVNE as the mire in the streetes AT OXFORD Printed by JOSEPH BARNES and are to bee sold in Paules Church-yarde at the signe of the Crowne by Simon VVaterson 1604. To the Christian Reader AS I haue professed heeretofore in my Treatise against the Papists first Petition so heere again I protest that this fourth Supplication beeing directed vnto his Maiestie I haue not presumed to Answer any thing at all thervnto because I know his Highnes Christian heroicall Spirit is only worthy to giue Answer in this case Notwithstanding seeing the impudencie of the Petitioners is so intolerable that in so flourishing an age vnto so learned a Prince they dare exhibite their idle fancies and vaine toies being vtterly devoide of better Arguments which they haue scraped out of the often-refuted writings of their owne Sophisters and couched togither without forme or methode I haue bin once againe imboldened to consider of their Reasons which I hope I haue proved in sufficient to force such a CoÌ„clusion as should bee the overthrowe of our Christian Church and State of the Gospell his excellent Maiestie I confesse my paines heerein might well haue bin spared and indeed had I known so much in time I would not haue made this parénthesis in my Studies considering that a thrice-learned reverend Father of our Church M. Doctor Sutcliffe the worthy Deane of Exceter hath even already as the report goeth although I haue not yet seene his Booke amated these importunate shamelesse Petitioners made them as mute as a fish not daring to exspect any other ANSVVERE in reason at his Maiesties handes but Le Roy ne le veu't pas yet forasmuch as diverse books being written in diverse methods of the same argument or subiect are not vnprofitable I haue bin bold not to suppresse what I had done already committing the suâ—cesse vnto Almightie GOD and my selfe herein vnto the Censure of the learned who I presume can not but iudge Christianly and charitably of my good meaning and endevour to promote the common cause against the common adversarie Farewell Oxford from St. Marie Hall 13. of Aprill 1604. Thine ever in the Lord Gabriel Powel THE PAPISTES SVPPLIcation vnto the Kings most excellent Maiestie c. Most high and mightie Prince and our deerestly beloued Soveraigne a How can Papists without blushing acknowledge his Maiesties title vnto the Crown of England to be DIRECT seing they haue heretofore by tooth naile most indirectly moâ—t vniustly oppugned the same Which traiterous Parsons confesseth albe it for excuse he assureth himselfe that whatsoever hath bin said writen or done by any Catholike against his Maiesty which with some others mâ—ght breede disgust hath beene directed to the end for sooth to make his Maiestie nrst a Cathoâ—ike and then our King as if treason â—â—â—ed treacherie against his Highnesse could make him a Catholike or the denying and impugning of his direct and iust title tended to make him our King Rob. Pars in his Treat of three Convers in the Dedicat. Addition to the Catholikes SO many causes concurre wheresoever we turne our thoughts and these most great of reioycing as we know not with which wee should begin the count nor on which to ground our chiefest ioy Your Maiesties direct tide to the Imperiall Crowne of the Reasme both by lineall descent and prioritie of blood your Highnesse most quiet accesse to the same Gods onâ—y worke aboue the expectation of man do as by most right they should exceedingly pâ—ssesse and englad our harts Also the thrice fortunate vniting of the two Kingdomes which not seldome in former times haue bin much infestuous one to the other and this after so sweete a meane as by rightful deuolution of both Scepters to the immediate issue of either Nation cannot but in semblable proportion multiplie and advaunce our ioyes nor can we any way doubt but that thest egth of the Monarchy now in de inuincible by the vnion will ever be most able to preserue these our ioyes vnto vs and make them perpeâ—ual either kingdome being such a fortres and countermure to other and both so abounding with men and shipping as no forraine enemie howe potent soever vnlesse he fiâ—st be wearie of his owne forâ—unes dare ever adventure to offend or picke quarrell vnto Likewise the hope and strongest affiance which your Maiesties raigne over both nations yeelds of reducing the bordurers of either Countrey to Christian order of turning to coÌ„moditie the vast quantity of ground which by reason of the sauage demeanor among them hath time out of mind layne wast and vnoccupied and of enioying peace commerce and trafficke with all Nations a blessing most soveraigne and which alreadie is lighted on vs in good measure Then the vnspeakeable benefite of your Highnesse fitte yeeres to governe and your long successefull experience in the affaire being the Arte of Artes office of God farre more intricate dâ—fficult and combersome then anie other kinde of ministration or state of life on earth Then also the speciall consolation which all men take in your Maiesties regatdfull loue toward the Nobilitie of the Realme as hauing alreadie restored some to their lost dignities and endowed others with honor and authoritie in State Lastlie to omit other infinit particulars of lesse moment the good triall of your Highnesse prowesse wisedome iudgment clemencie bountie compassion the edification of your exemplar life of like force to your subiects for fashioning their manners therevnto as were the twigges of partie colour which the Patriarch Jacob laid before the flocke of sheepe he had in keeping at the time of their conceiving the noblest disposition of our yong Prince and his brother the rare vertues of their Queene-mother our most respected Princesse and the hope of such store of children from both your bodies as may to the worlds end most renowmedlie spread and perpetuate the roiall coniunction name familie We saie all these and other like gracious respects doe so aboundantlie replenish our harts w th ioy as no temporall thing can more in the world And to the end these our ioyes may ever inhabite in our soules prosperoulsly without change or diminution we your Maiesties reuereÌ„tly affectionate subiectes doe prostrately beseech your most Princely consideration to commiserate our b Causelesse coÌ„plaints not of persecution for Religion but of Christian Justice for treasoÌ„ grieuous long indured pressures for confessing the Catholike Romane faith the c Popish Religion is the high and brode way to destruction which we have elsewhere proved as large all onely meane as we
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
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
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
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
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
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