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
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
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
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
greatest infallibility for they may erre and have oftentimes erred The Coūcel of Carthage decreed rebaptization At the 3. Councel of Autioch Athanasius was condemned and the Arrian heresie was approved In the Councell of Ariminum the same heresie was allowed also The 2. Councel Ephesine favoured the heresie of Eutiches the Councel of Neocaesarea condemned second marriages Cōcil Toletan 1. decreed that he that keepeth a Cōcubine should not be repelled from the cōmunion The 6. generall Synode decreed the marriages between Catholiques Heretiques to be voide they condemned also the eating of the blood of any beast The 2. Councell Nicene concluded that Angels and the Soules of men haue bodies of their owne and that they may be pictured and painted this Councell allowed the worshipping of images which the Eliberine Councel long before had flatly forbidden In the Councell of Rome Stephanus VI. revoked all the acts of Pope Formosus his predecessour which in the Councell of Ravenna vnder Iohn X. were established againe and Stephanus his decrees abrogated Therefore the Definitions of Councels are not infallible oracles as the Suppliants vaunt and those places of Scriptures which they quote are nothing at all to their purpose as the godly Reader at the first view of the text may soone vnderstand II To the Consequence 1 IF Popish religiō were testified by the blood of martyrs holines of Cōfessours if it were approved by Councels yet doth it not follow that it must needs therefore be true religion for Martyrs Cōfessours Coūcels may erre and have erred oftentimes 2 Popery is manifestly knowne to be a false religiō because the Papists goe about to confirme and establish it by lying miracles and wonders as the old ancient heretikes did before Reason of Religion 12 12. REASON OF RELIGION A Religion a A manifest vntruth it is cleare by the Answere vnchanging and of admirable consent in her doctrine having evermore the same boundes of faith in all places and not varying in every country and state as doe other religions which haue b If they speak◠of our religion we haue Christ our head his word the rule of truth not one supreame head and an acknowledged power to define but make the letter of scripture c Blasphemie against the word of God misinterpretable by every contentious spirit the only touchstone and chiefe Iudge of all differences in faith whereby so many opinions and formes of religiōs d Horrible blasphemie as if diverse opinions and formes of religion might bee squared out of the Scriptures wheras no Scripture is of private interpretation nor can bee the ground of errour may be squared out as there be private fancies raigning Resolution of the 12. Reason Popish Religion is a religion of admirable consent and vnitie in her doctrine not varying in every country and state Ergo. It is true religion and therefore to be tolerated ANSWERE I To the Antecedent 1 IF Popish religion be of such admirable consent and vnitie in her doctrine wherefore cannot the heades therof agree amongst themselues in teaching delivering of that vniforme doctrine Who so readeth the history of their Popes written by their owne friendes besides a number of hote and cōtentious schismes troubling al Christēdome for many yeeres togither yea sometimes fortie yeeres continuing betwixt their Popes and Antipopes he shall finde it a cōmon thing for the succeeding Pope to contrarie abrogate the actes decrees proceedings of his predecessour 2 Not to insist in many particulers Platina writeth that when Pope Formosus was dead Anno Dom. 896. Stephen VI. who succeeded not long after him for Boniface VI. his immediate successour was Pope but 25. daies carried such hatred towards him his proceedings that he caused his decrees to be abrogated and made him to be taken out of his grave for so others write of him and solemnely degraded in a Councell which when hee had done he cut of his tow fingers wherewith he vsed to cōsecrate and cast them into the river Tibris But Romanus I. succeeding him ratified againe Formosus doings abrogated and disanulled al Stephens proceedings against him Whose course Theodorus II. especially Iohn X. followed condēning Stephens doings in another Coūcel at Ravenna consisting of seventy foure Bishops Albeit Sergius III the fourth Pope after him taketh Stephens parte against Formosus and that so hoately that once againe though he were the ninth Pope from Formosus he caused his body to be taken vp out of the grave degraded him againe beheaded him cut of the three fingers that were left him of his right hand and threw his body the pieces thereof despitefully into the river Tibris 3 Againe wherefore do not the Popish Doctours agree amongst themselues in explicating and interpreting a religion so certaine in her doctrine whereas nowe the world seeth they differ amongst themselves in 237. articles of doctrin as Ioannes Pappus hath gathered out of Bellarmine In l. de Contradict Doctor nunc-Romana Eccles The Iesuites Catechisme also is a sufficient witnesse hereof 4 Nowe what doth this dissention amongst Popish Doctours but proclaime indeed the disagreement iarres cōtradictions which are in the very doctrine of Popery The Pope in their doctrin is Christs vicar Peters successour meeke humble and the Servant of servants And yet they blush not to say that he is King of Kings the Monarch of the whole world The sacrifice of the Masse they say is externall and yet indeed it is not external for that which they call the sacrifice is hid vnder the formes of bread and wine But I hasten II. To the Consequence 1 If Popery were so constant so vnchangeable so agreeable in her doctrine as the Suppliants pretend yet is that no proofe that it is therefore true Religion I. Because the Iewes Turkes Pagans and Heretikes doe marvelously agree one with another and yet is not their profession true II Because we see that oftentimes great men within the Church haue fallen into hote cōtentions among thēselues As Paul and Barnabas Paul and Peter Meletius and Peter B. of Alexandria Epiphanius Chrysostome Ierome Augustine Ruffiaus Cyrill Iohn B. of Antioch and Theodoret. And indeed the Iewes did vpbraid the Christians in the Primitiue Church with their dissentions amongst themselues 2 The Papists vnity and agreement amongst themselues is to betray the souls of men which Christ our Savior hath redeemed by his blood for otherwise they are at as great iarres vvith their owne men as with vs. Reason of Religion 13 13. REASON OF RELIGION A Religiō which by the grant of our Adversaries hath had for the last thousand yeeres and more the custody of the sacred a Of the outward letter Bible of the Apostles Athanasias and the Nicene Creede preserved thē from perishing by Pagan lew or heretike yea from whose hands or Treasure-house the Religiō now established not only b The Christians of the primitiue Church received the Scriptures
their sinnes our religion abhorreth detesteth as a prophanation of the whole Gospell especially of the satisfaction of Christ 5 Prescript fasting daies set times of abstinence the Papistes borrowed of Montanus the Heretike as we haue declared before But a religious fast that is when a man wanting some blessing or seeing some eminent calamity abstaineth not from flesh for a season but also from al delights sustenance that therby he may make a more diligent search into his owne sinnes and offer most humble praiers vnto God c. our religioÌ„ teacheth we practise 6 Vowes made vnto GOD of things honest lawful possible our religion teacheth ought to be performed But Popish vowes of Pilgrimages of offring to Idols of perpetual single life of MoÌ„kerie our religion accoÌ„pteth not honest nor lawful but made vnto the Devill and exsecrable 7 One vniforme stint of faith coÌ„tained only in the holy Scriptures we teach but the coÌ„tradictions dissentioÌ„s of the Papists are innumerable as we have proved before 8 MortificatioÌ„ that is that part of sanctâ—ficatioÌ„ wherby the power of sinne is crucified in the faithfull Rom. 6.2.3.4 Galat. 5.24 we religiously teach But Popish externall maceratings we condemne II. To the Consequence The Argument is rather thus to be concluded Popish religioÌ„ teacheth auricular coÌ„fession to a Priest perverteth the doctrine of repentance restitution satisfaction fasting vowes the sufficiency of the Scriptures and mortification Ergo. Popish religion is the. Apostolicall religion of Antichrist Reason of Religion 21 21. REASON OF RELIGION A Religion for whose desence the Title of Defender of the Faith vvas first given to the Kings of our Nation the Title of Most Christian to the kings of France of Most Catholike to the kings of Spaine the still retaining of which Titles doth a I marvel how the Suppliants are not ashamed to deduce a consequeÌ„ce the falschood wherof is notoriously evident argue the allowance of her iurisdiction And there is b No one of the ancient Fathers did ever expound that place of the Popish Church no one of the ancient Fathers who doth not vnderstand these words of the Prophet to be only meant of this Church The NatioÌ„ and Kingdome that will not serue thee shall perish Esa 6.12 Resolution of the 21. Reason Popish Religion is that for whose defence the King of England was called Defender of the faith the K. of France Most Christian and the K. of Spaine Most Catholique Ergo Poperie is true Religion and to be tolerated ANSWERE 1 WHat coherence is there between the AntecedeÌ„t and the Consequence When the Pope gaue vnto the King of England the title DefeÌ„der of the faith as Caiphas prophecied against him selfe so the Pope prophecied his own destructioÌ„ For even that King which hee so first called King Henry VIII of famous memory was the first King in all Europe that cut his combe Defended the faith indeed which all his noble Successours haue with singular constancy hitherto continued GOD bee praised excepting only Queene Marie whose raigne was but fiue yeares Reason of Religion 22 22. REASON OF RELIGION A Religion into whose society and profession whosoeuer truely entreth by and by liveth in a Stil they speak by contraries as appeareth in the Answere more awe of God and feare of sinne changeth his former life to the better and of the other side whosoever leavâ—th ouâ— and departeth from heâ— fellowshâ—p communion beginneth incontment to lead a worse liâ—e then whiles he liued her childe frequented her Sacraments Of both which there be store of examples and of the latter too many verifying what is said and not vnknowne to thousands yea the case is so fain liar as it is now growne into a Proverb with many b A new coyned Proverb which is to be vnderstood contrarywise That the Protestant Religion is good to liue in but the Papist religion good to die in Resolution of the 22. Reason Popish Religion is that into whose profession whosoever truely entereth by and by liveth in more awe of God and feare of sinne and changeth his former life to better Ergo Popish Religion is true and to be tolerated ANSWERE 1 THe Antecedent is most false For Popish Religion is the Policie of Satan yea the very chaines and fetters of the Divell to detaine men as slaues in the misery thraledome of sinne And that the Christian Reader may know that I do not vse any hyperbolicall speeches herein I beseech him in the bowels of our Saviour IESVS CHRIST seriously to waygh these things that follow 2 What could be fitter for Satan for the continuance and enlargement of his Kingdome then the Popish doctrin of the Popes supremacie over al of his fulnesse of power of receiving both the Scriptures and their exposition from him of obeying that he coÌ„manded of not iudging him though hee carryed ten thousand yea innumerable Soules togither with him selfe into HEL Dist 40. c. 6. Si Papa of devout ignorance of iudging them heretiks who speake against him of pursuing and persecuting them with fire sword of purgatory of auriculer confession of the immunities exemptioÌ„ and priviledges of his Cleargy of the pompe and idlenes of his hierarchie and of all their suttle and serpent-like contrived false worship 3 The practises of Egypt toyling Israel with al base service and villanie of killing their male childreÌ„ or of the barbarous tyranny of wasting the west Indies was not nor is not more suttly divellishly devised to detaine those free nations in perpetual bondage slavery then the Popish doctrine was is to establish the kingdome of Antichrist and to detaine the people of God in everlasting servitude and slauerie both of body and soule 4 And as for Christian honestie of life duties towards men the Popish doctrine of Absolutions of Dispensations of Pardons of Satisfactions of Sanctuaries is for the impunity easie discharge of all malefactors a maine cause and mother of al abominations and wickednesse 5 Furthermore their sundrie rules orders of hypocrisy contention idlenes their constrained abstinence from marriage their permissioÌ„ defence of the Stewes are causes of all enormities of vncleanes of infinite murders other manifold offences So that the waters of Noahs floud did not so high drowne all the olde world as those flouds of wickednes which by such occasions have risen did and do still overflow al such kingdomes nations as this doctrine of theirs like a sea of sinne might breake into 6 Hence it appeareth evideÌ„tly Note that if a man were assured of the salvation of his soule in Popery ther is NO Religion BETTER to live in For There is NO religion vnder heaven which coÌ„taineth greater licenciousnes in it nor giveth more liberty vnto the flesh then doth POPISH RELIGION Reason of Religion 23 23. REASON OF RELIGION A Religion which now hath and had in al ages the most famous meÌ„ for a
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
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
persecuting other as is the custome in such commotions without regard of God or country Which disastrous and most deadly mischiefe cannot in probability approach or ever grow to head so long as the Catholike findeth favour with your Maiestie in enioying the free vse of his religion Or put case the Puritan should ever adventure to make such an attempt yet the ods agains him he hauing two sorts of adversaries the Protestant and the Catholikely affected by the foresaid favour are much greater then any way in reason or likelyhood the victory may be iustly doubted of Resolution of the 2. Reason The Papists should be specially respected and made much of because they are profitable members and the powerablest let to hinder and curb the Puritanes who increase dayly aboue the Protestants in number c. Ergo Toleration of Papistry must needes be granted ANSWERE I. To the Antecedent 1 IS not the Kings Maiesty and the whole Church of England infinitely beholding vnto the Papistes for their hote service against the Puritanes Poore fools who doth not know that al their proiects plots machinatioÌ„s treacheries designements and bloody attempts haue ever beene practised for the overthrow of the Protestant and not of the Puritane whose bookes haue they answered whose livings haue they gaped for whose bloode haue they thirsted after was it not the Protestants witnes hereof their naked swords their bloody pistols their deadly poyson wherwith they haue oftentimes attempted the overthrow of our late Soveraigne Queene ELIZABETH of eternall memory of other principal Protestants of note Witnesse also their bookes and writings wherein they solely fight against the Protestantes vomiting and disgorging their immortall hatred against them and infintly commending the Puritanes before them Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. ProtestaÌ„tibus sure sacraprastabiliores Puritant Qui enim estis Protestantes hominum indicamens iguavissimi omnium religionis etiam fuco destituti impijssimi aeruscatores parati iurare in cuiusvis verba modo inde emolumentum rebus vestris accrescat And in the 227. pag. Puritani saâ—è multò solidiùs ac sincerius sua dogmata profitentur 2 It is a manifest calummation sclander of our Christian Church and State I thinke to affirme that there are any Puritanes amongst vs who are of a presuming imperious and hate disposition and zeale to reduce all things to the forme of their owne Idea or imagination conceaved who attempt the overthrow of the Protestant and to bring the Ecclesiasticall state to a paritie or popular forme of governement and that such do in number increase aboue the Protestant 3 But suppose there were such Puritanes in this kingdome yet the presuming imperious turbulent and hote disposed Puritane may be easily restrained without the Papists helpe by conference perswasions penallawes in case of obstinacie c. II. To the Consequence 1 To tolerate the Papist to exercise his Idolatry for curbing of the Puritane were as much as to suffer the Iesuit to goe on with his proiectes for repressing of the Secular Priest or contrarywise to license the Priest to practise his policie for grubbing vp and rooting out of the Iesuit 2 As the Priest and the Iesuit are not to be licensed to warre the one against the other but are both to be expelled out of all peaceable Common-wealthes so is neither the treacherous and seducing Papist nor the imperious and turbulent Puritane to bee tolerated to roost in any Christian State the one to impugne the other but both are absolutely to be repressed and banished 3. REASON OF STATE MOreover toleration of Catholike religion seemeth very convenient for strengthning and securing your Maiestie against all worldly a Fond suggestions as appeareth in the Answere attempts forraine and domesticall Against forraine in respect the cause why any such trouble should be once intended must needs be in al probability the restoring of Catholike religion which pretext or cause iâ— quite remooued by your Maiesties graunt of the free exerciâ—e thereof Or if it should fall out that not withstanding the happynes of the said most soveraigne fauour any forraine Prince or Princes confederated either on envy of your Maiesties greatnes or vpon feare of what consequence the vnion of the three Kingdomes might proue in time should be so intemperate as either to incâ—te coÌ„panies within the Realme or invade vpoÌ„ the aboue named preteÌ„ce no doubt but all Catholikes would eftsoone disclose the practise and most willingly straine the vttermost of all their possible forces resistance for withstanding the said enterprise made by whomsoeuer and vnder what shadow of title or authority soeuer And if intestine warre or any vproare should happen through any disloyalty of the b There is no subiect likelier to make any vp roares or mutiny then the Papist subiect or other accident there can be likewise no doubt the Catholike religion teaching all temporall obedience to Princes and more severely censuring and punishing all sores of c Either the Suppliants speake by contraries or they equivocate in chic worde Rebellion rebellion then doth either the Puritane or the Protestant doctrine but that all Catholikes would presently flocke to the banner of your Maiestie wiâ—h the effusion of their best blood first guarde protect your royall person and then defend all and singular your Highnesse rightes and prerogatiues Abounden duety as our selues doe right widingâ—y acknowledge and the contrary a most detestable and treasonable offence neverthelesse the readines and performance of our serviles heerein cannot but d They speake by contraries increase your Maiesties strength and safetie of the Crowne and Realme the thinges we desire to haue beleeved would remonstrate Resolution of the 3. Reason Toleration of Popery is very conuenient for strengthening securing his Maiestie against all attemptes forraine and domesticall Against forraine for Princes woulde not attempte vvarre against him the cause wherefore they shoulde doe so the restoring of Popish religion being taken away Or if anie did fight against the King of meere envy then the Papistes would disclose their practises and manfully take his Maiesties part Against domesticall for then also the Papists would play the meÌ„ defend his Highnes against al intestine adversarie Ergo. Toleration is not to be denied ANSWERE I To the Antecedent THE Antecedent is altogither false in everie parte and particle thereof 1 Popish religion cannot be convenient for securing his Maiestie being a Protestant King Yea the Papistes themselues confesse that in this case it is most dangerous and pernicious both to his Person and estate Principis salus non patitur promiscuous conventus aut religionum cultur confusaneos Weston lib. 3. de trip Hom. Offic. cap. 14. pag. 198. 2 It caÌ„not streÌ„gthen his Maiestie against forraine atteÌ„pts For the cause wherefore forraine Princes should attempt any thing against this kingdome must be in al probabilitie not only Restoring of Papistry which indeed the Papists have ever attempted to doe by
fire and sword but also as we have already saide in the Answere to the first Supplication pag. 27. violent humors of ambition to a Monarchie of malice and revenge vpon supposed indignities the securing of their owne greatnes by impayring their Neighbours c. 3 If Religion were the cause of such warres yet would not the warres cease for toleration considering the Papistes if they be not restrained will never rest vntill they see an alteration and full restoring of the Popish Idolatry 4 If any of the latter cases should bee the cause of warre yet cannot Popery strengthen and secure his Maiestie therein Because it is not likely probable that the Papistes will sincerely and faithfully sight the bottailes of a Protestant King against a Prince of their ownereligion 5 Poperie cannot strengthen his Maiestie against â—â—restâ—â—â— and doâ—â—esticall forces For in all reason none are like to rebell at home but Papists as is man fest by the example of all the civill warres which haue bin in England or Ireland this 46. yeeres and vpwardes 6 It is most probable that such toleration would rather breed dissention and civill wortes at home amongst vs then any way hinder or stay the same 7 Popish Religion cannot any way secure the King against neither forrâ—â—â—â— nor dâ—â—â—sticall attemptes 1 Because the Papister obedience and â—idelay is pinned vpon the Popes sleeve who when hee pleadeth may discharge them froÌ„ their alloageanes vnto their Prince II Because the Popish saith wenkeneth the kingdom of people considering the great number of Priestes professed votaries and other superstiuoâ—s persons with all their servants and attendâ—ts that are exempted from the Princes warries yea from any conâ—â—â—â—tion and payment to mantaâ—â— them III Because al this superstition 〈◊〉 breing restâ—â—ned froÌ„maâ—â—ge wherby 〈◊〉 â—â—hoy had nochâ—ldren or not daring to avow them most cruelly â—â—â—â—dered them I the posteritie could not multiplie any thing in such sort as if it had bin lawfull for them to â—arris IV Because the practise of Popery impoverisheth the land of treasure at is manifest by the infinite sumâ—â—â— which by a thousaÌ„d means the Popish religioÌ„ drawes spoÌ„ all the states and kingdomes where it is received V. In this kingdome of England the ordinary revenewes and profits of religious men falsely so called rose to one third part of all the land in the raigne of Noble King HENRIE the VIII The furniture of their Churches with so many copes of all sortes of rich sluffe was such as no King or Prince could weare better Their massie crosses of silver and golde their Idols of finest mettals their ordinary charges of wax incense c. the plate iewels of Abbeiest Priories and other superstitious houses were of infinite valew and price as I thinke the Court of Augmentation might sufficiently testifie Besides all these the extraordinary charges of appeales and following suites at Rome the paymeÌ„ts imposed by most tyrannous oppression both vpon King Nobles and all the people of the laÌ„d the treasure drawne out of this kingdome by names of Perter-pence Palles collatioÌ„s first fruits and thousand such craftie subtle titles of most extreame exactions did so impoverish the state as both the Kings the Nobles al the people did grievously complaine as finding indeede the Court of Rome to be the very leach that suckr the blood of all the land and could neuer be satisfied 8 Certeinely in respect of their owne Antichristian kingdome I must needes confesse that for the establishment continuance security wealth and honour of the same the Divell himselfe whose depths their Popes and Peelass vnderstood could never have devised any thing more politique and sit then that which was devised by them II To the Cousequence 1 If the Antecedent were true yet ought nor the coÌ„sequence be graunted For 〈◊〉 is to be done this good may come thereof 2 His Maiestie may be secured from all attempts forraine or domestical God be praised without the Papists helpe Yea he is then most secure when they are farshest off IV REASON OF STATE FVrthermore both the suncient Philosophers and the States-men of latert me doe wrie and common sense proclameth that the glory puissaunce and stablenesse of a kingdome consist more in the true vertue and goodnesse then in the store multitude of subiectes because verstue begeneth glory and is the cherisher of fortitude both which disdaine nothing more then treachery and basenes of minde the common slewees which conuey into all estates all that is dishonourable And it is seldome if ever seene most noble King that they who are comstant obedient and faithfull to God in the religion they a No maÌ„ can be faithfull to God in a false religion beleeue are not likewise true subiectiue and faithfull to their Kinge in all duties b The Suppliants should plainly declare what these duties appertaining are appertaining For as grace the feare of sinne and the loue of heauen doe worke them to the performing of the one so will the same grace feare and loue the neglect being of equall damage in both induce heÌ„ to obserue the other Nay they both are so neerely allied depend so absolutelie one of the other and are alike essentially Imcked togither as the one caÌ„not be either laudably or in dissefulfilled and the other not accomplished How constant and faithfull the Catholike hath carried himselfe in the religioÌ„ he professeth it appeareth by this that neither the c Where divellish super otisis sittesh Judge there neither Naâ—re nor Reason in aydare to plead the cause What marveil then if desperat Papists neglecting their own safetie their Princes wercis haue endured lesse embraced the gallowes and wilfullie suffered the iust reward of death Have not Pagans and Jusidels suffered many thinges for their owne Idolatrous devise Have not the benis womed winds of miserable men by the subtill delusion of Saran ben so bewitched that they have not hinafraid to offer both themselues and their yourg bobes through vio uts flamec for the devils sacrifice paying of twenty pounds a moneth onely for not going to the Piotestants church or where his ability could not affoord so much there the leesing of two parts of his liuings and the vtter forfeiture of all his goods nor making of Priestes the seeders of their soules to bee maitors and their receavers sellons lawes and penalies that never d A wanifest slander and vntrush had similitude of instance or president in the worlde either did or could make him to deny or exteriorly to disguise his religion or relinquish to practise it proofes in all vnderstanding most sufficient to convince that he dreadeth God feareth to offend his conscience that he Christialy seeketh to saue his soul And if so theÌ„ as we thinke there cannot iustly be made any doubte but that he will likewise shew himselfe obedient and dutifull to his Soveraigne in all thinges that belong to e Howe the Suppliants shewe themselues in their
Deut. 17.18.19.20 To like effect it was saide vnto Ioshua Let not the booke of this law depart out of thy mouth but meditate in it night and day that thou mayest diligently obserue as it is written in it For then thou shalt prosper in thy wates and haue successe in thy affaires Iosh 1.8 For this cause the Kingly Prophet exhorteth Kings to bee wise and iudges to be well advised that they worship GOD and his anointed denouncing vnto the enemies the Almighty power of Christ to the confusion of all that set themselues against him whereby he should be able as easily to breake them as a man with a barre of iron doth dash in peeces a pot of earth Psal 2.10.11.12 To this purpose notable is the speech of Asaria the Prophet vnto King Asa and to all Iuda Beniamin whē the Lord had miraculously foyled the innumerable multitude of their enemies The Lord saith he hath beene with you while yee have beene with him and if yee will yet seeke him be will be readie for you but of yee for sake him he will for sake you According to that which the man of GOD had saide before I will honour these that honour me and despise those which despise mee 2. Chron. 15.1 Sam. 2.30 This doctrine was sealed in the casting away of Saule and in the choosing and prosperous successe of David as he often acknowledgeth 1. Sam. 15. Psal 18.2 Sam. 22. Likewise in Salomon the most vvise and politique Prince that ever sate in the seate of David or ruled any people in the world who because he fully established the service of GOD according to all that had bin commanded by the Prophets the Lord also established his seate and increased his glory aboue all the Kings of the earth till he began to decline frō the Lord his God brought the abominable Idols of the strange women whom hee loved into his owne kingdome houses 1 King 10. Then the Lorde raised vp his servant against him who also in the daies of his sonne so rent away the ten tribes of Israel from the house of David that they never returned vnto it againe This was the speech of the Prophet Shemaiah to Rehoboam and the people of Iudah Thus saith the Lord You have for saken mee therefore will I also abandon you and give you into the hand of Shishak which was performed but in mercy vpon their repentance 2. Chron. 12.5 Abuah King of Iudah obiecteth against Ieroboam that he could not prosper because he had erected Idols in his kingdome had made him Priests contrary to the lawe and assured himselfe of GODS assistance against him for this reason because they had the Lord for their GOD who was their Captaine his lawfull Priests the Sonnes of Aaron sounding the Lords trumpets in the field before them Therefore saith he O yee children of Israel fight not against the Lord GOD of your fathers for yee shall not prosper And accordingly it is added that the Israelites were overthrowne having five hundreth thousand men of warre slaine and the Iewes were strengthened because they rested vpon the Lord GOD of their fathers 2. Chron. 13. Divers was the estate and aflaires of King Asa according as he walked with GOD prospering when he trusted in GOD and decaying when he followed the vaine discourse of flesh and blood and sought to the Aslyrians for helpe The same is alwaies diligently noted in the liues of the rest of the Kings Amazia Azaria Ioas Ezechia Iehoshaphat Manasles and the rest even to the Captivity of both the houses of Israel and Iudah with their Kings for false worshippe and disobedience vnto the vvord of the Lord their GOD. What shall I say of the life raigne death of our late blessed Soveraigne Queene ELIZABETH of most famous and happy memory who being but a woman after innumerable dangers and manifolde Persecutions comming to the crowne as the learned and reverend Father M. Doctor Abbots Deane of VVinchester noteth in his Auswere vnto Reas VI. of D. Hill in the latter end with vnspeakeable courage notwithstanding very many difficulties of Subiects at home of Princes abroad and of the Divell every where professed to mainetaine the trueth of the Gospel and to deface Idolatry superstition which with singular constancie shee continued all the daies of her life yeelding her lande a Sanctuary to all Christians throughout the whole world groaning for liberty of true Religion protecting and defending the afflicted Christians abroade in forraine Countries from the oppression of savage and bloudy Tyrants flourishing in wealth honor estimation being every way admired of all the Monarkes vnder the Sunne whither her fame did come and leaving matter for such a story as no Prince ever hath left the like This thrice noble Princesse after many glorious victories triumph◠other renowned prosperities notwithstanding the tyrānous attempts of forraine enemies abroad the frequent conspiracies of vngodly persons at home against her crown person by the favor of the Almighty vnder the shaddowe of whose wings shee was ever safely protected having Raigned foure and forty yeeres foure months and eight daies a Virgin Queene dyed in peace in a full glorious age so beloved so honoured and so esteemed of her Subiectes as never was any Prince more And GOD to testifie his owne worke left at her death no calamitie or miserie in the kingdome no warres but even Ireland then calmed no famine no apparant pestilence no inundation of waters but plenty and abundance with inexspected tranquillity Yea to the end that he might crowne her with blessings hee put vnity and agreement into the Nobles Cleargy Commous of this Lande that readyly they submitted them selues to the only lawfull and royall Successour These and infinite such like examples declare true Pietie to be the very base and foundation of all true wisedom and policie Impietie what shew so euer it haue of outward ward profit and commodity for a season yet in deed and in the end to be the very cause of ruine and overthrowe to all estates and kingdomes The reason whereof is manifest because all Kings and Princes holde their Crownes and Scepters at the will and pleasure of GOD who is King of Kings Lord of Lords Prov. 18.15 Dan. 4.32 As therefore the Tenant at will hath no better policie then to please his Lord of whom he holdeth so the greatest policy soūdest wisdome that may be vsed by Kings Princes is to please the Lord our GOD in all obedience namely in the zealous advancing of his true religion service in the repressing of all false worship Idolatry hypocrisy tyranny which otherwise call nay cry aloude for GODS vengeance to pull down such sleeping dissembling colluders out of their thrones II Popery cannot be tolerated in England because it cannot chuse but involve the State in infinite perplexities and raise tumults and vproares in the kingdome 3 The instāces in Germanie Fraunce
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
false Reason of Religion 29 29. REASON OF RELIGION A ReligioÌ„ which a Act 2 beginning at [a] Popery be gan at Rome not at Rome not at Hierusalem lerusalem hath as a river through the length of her course ever more and more increased spreade it selfe as it was prophesied that the [b] But Popery hath no coÌ„munion with this Church of Christ should b Psal 2.8 I will giue thee saith God the Father to God the Sonne nations to thine inheritance which is his Church and the ends of the earth to thy possession c Esay 2 2. All nations hall run vnto her d Dan. 7.14 All people tribes and tongues shall serue him e Esay 60.10 The sonnes of strangers that is of the Gentiles shall build vp her wals and their Kings doe service vnto her Now that these and innumerable other like predictions and prophesies are only found true fulfilled in [c] Not those predictions but these rather Shee hath made al nations drunken c. our Catholicke Roman Church Religion both the severall coÌ„versions of nations vnto her the infinit multitude dispersed every-where of her beleeuers do as nothing can more clearely testifie And how greatly it spred it selfe even when [d] True Christian ReligioÌ„ not Poperie it first put forth after the death of our Saviour it appeares by the severall people and nations to whom S. Paul directed particular Epistles namely the Romans Corinthians Galathians Ephesians Philippians Colessians Thessalonians Hebrâ—wes by mission of the Apostles into all quarters of the world to preach the same by S. Peter writing to the Iewes dispersed in Pontus Galatia Cappadocia Asia and Bithynia by the contents of the 2. and 4. Chapters of the Acts of the Apostles where the conversion of 8000. is specified through two Sermons preached by S. Peter Likewise what ample most mervailous increase it tooke afterward in the second age a Jn dialago câ—â— Tryph. Justinus Philosophus b Lib 1. cap. 3. Jreneus c Jn Apolog ca. 37 advers Iudaeos c. 7 8 Tertullian do witnesse And so doth d De vit Philosop in Aedes Eunapius Sardianus a prophane writer and enemy of Christian Religion e Vit. Constantini lib. 3. ca. 24 seq c. vit Eusebius f Lib. 1. cap. 12. Socrates with others for the thirde age And touching the succeeding Centuries to the end it may appeare how [e] False our Catholike religioÌ„ did in every age spread dilate it selfe according to the former prophecies we will recite a few of many Nations that were converted in every CouÌ„trey to the same In the fourth age were converted the [f] These were converted to S. Paulinus epist Bessites Dacians Getes and Seythians by g S. Pausinus de reditu Nicetae in Dac S. Nicetas Bishop of Dacia to the Catholick Roman faith The Morins Nervians by h 26. Victricius Bishop of Roan And within the compasse of this century l Epist 3. S. Hierome also writeth that other Nations were coÌ„verted as the Armenians Huns adding k Idem epist 7. that troops of Monks came dayly from India Persia and Aethiopia vnto him Christianitie not to Popery In the fifth age the Saracens by l Cyrillus in vita S. Euthy mij apud Metaphrasten die 20 Ianu. S. Euthymius Monke and Aspebetus The m Socrates li. 7. cap. 30. Burgundians vpon this motiue of seeing Gods especiall and most singular favours and protection towards the Roman Christian Monarchie in times of distresse The a Prosper adversus collatorem in fine Scots by Palladius sent b A.D. 429. by Pope Caelestine the FreÌ„ch c Greg. Turon de gestis Franc. lib. 2. cap. 31. by S. Remigius Bishop of Reims and d Albin Flac. circiter A.D. 499. S. Vedastus Bishop of Arras In the sixth age the e A. D. 565. Northerne Picts by f Beda de gest Angl lib. 3. ca. 4 S. Columbus Abbot The g A. D. 589. Goths by h Greg. Turonen Hist. Fran. lib. 8. ca. 41. Leander Bishop of Sevil. The i A. D. 590. Bavarians by k A D. 594. Rupertus Bishop of Worms The l Greg. epist li. 3. c. 29. 27. Barbaricinians by m A. D. 596. Foelix Bishop and Cyriacus Abbot The n Beda de gest Angl lib. 1 cap 23. English by S. Augustine a Benedictine Monke sent by Pope Gregory the Great In the 7. age the Flemings by o Iaco. Mayer in Chron. Flandriae 649. Eligius the Westphalians by the p Fasciculus temporum two Evaldes after honored with the crowne of martyrdome multitudes of Spanyards by q Volaterranus li. 21 VinceÌ„tius lib. 23. cap. 92. S. Andonius chiefly through the miracle he wrought in calling store of raine from heauen by his prayers when in seaueÌ„ years before there had fallen none in that place The people of Franconia by r Sigibertus in Chronico 688. Chilianus sent by Pope Cuno and the Frisians by Å¿ Trithemius de Regib Francorum 696. S. Willibrode an English man imployed in that holy worke by Pipin King of France and Pope Sergius the first In the eight age the t Hedio lib. 6. cap. 17. Hassites u Chronic. Isanacense Thuringians x Mutius lib 7. Hartmannus Schedelin Chro. aetate 6. Erphordians and y Willibaldus in vita Bonifacij 722. Cattians by S Boniface an English Monke the Lumbards by Sebaldus z Hartmannus vhi supra sent by Pope Gregorie the second The Iewes of the Citie of Berythum 〈◊〉 by the bleeding of a Crucifix which the said Iewes had coÌ„tumeliously stabbed and the blood wherof cured all diseases The two Saxon Dukes Crantzius in metrop lib. 1. ca 9 Magde cent 8. tit de Propagat 785. Witekindus 01 and Albion by a miraculous sight which Witekindus sawe whilst he was but in a new and doubtfull disposition of becomming Christian to wit a fâ—ire childe descending froÌ„ the Priests hands into the mouthes of the receiuers when celebrating Masse hee delivered the sacrament of the Altar to Communicants Witekindus Crantzius in metrop lib. 1. ca 9 Magde cent 8. tit de Propagat 785. saw this vision at Wolmerstadium on the feast of Easter when the Campe of Carolus magnus lay there In the ninth age the a Adamus lib 1. ca. 16. 17 Crantzius in metrop lib 1. cap 19.826 Danes and Suethens by S. Ausgratius Monk the b Biondus Fla. Dec 2 l. 2 840. Bulgarians by S. Joannicius the c Helmoidus li. 1. cap. 6. lib. 2 cap. 12. in hist Sclau Cedrenus 875. Rugians by the Monkes of Corbeia the d Theodomarus Fpiscopus Juvaniensis ad Ioannem Pontificem Moravians by Withungum the e Zonaras tom 3. Rhossits vpon the evidence of the mira cle ensâ—ing They demaunded of the Priest whom
all 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