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
by the Turke the Gaules by the French the Britannes by the English the Spaniards by the Goths the Africanes by the Vandals To which may be added the Germans wasted subiected by Attila 〈◊〉 the seigniory of the Hunnes after the Arian heresie had rooted it selfe â—n seuerall quarters and prouinces of their Country The o Ortelâ—â—s in Râ—gia ex Saxone â—elmoldo Crantzio inhabiâ—ants also of the citie Iulinum who being conuerted to the Romane faith and falling againe from it were all consumed both citizens and cittie with fire from heaven Touching the Countries in the East after they beganne to dishonour themselues with new doctrines the so fast ranne headlong therein an inseperable property of al heresie because they are vnbounded and lacke a defining binding power that in short while after to witte in the raigne of Herselius the Emperour there were on foote d Niceph. lib. 18.45 Jacobitans GeorgiaÌ„s Theopaschitae Armenians Monophysites Agnoetans Staurablatans Monothelites Severites Aphtar thodecits Phantasiasts Maniches Tetradites Tritheites Arians Nastorians sixteene severall sortes of beleefe but what followed First Chosrâ—es king of the PersiaÌ„s sacked Ierusalem and much weakened the Empire Then Heraclius the Emperour turned Monothelite Mahomet that infernall monster being made the Captaine of the Saracens tooke Syria and Aegypt Anno Dom. 635. Mesopotamia Anno. Dom. 639. and afterward all Africa Finallie wee thinke that in the revolution of the fifteene first ages the Nation or kingdome cannot be named which forsaking the Catholike Romane religion or not keeping it whole inviolated was either not e The contrarie appeareth in England and Scotland to insist in no other conquered or miserably torne by civill division and slaughters Resolution of the 30 Reason Popish religion is that from which Countries either departing or mingling other doctrines with it made present wracke of their former felicities falling either into flatte Apostasie or most lamentable bondage or both Ergo. Popery is true religion and to be tolerated ANSWERE 1 GOD doth not punish any nation or people for departing from Papistrie seeing such a departing is not Apostacie from true religion as I haue proved before p. 37. 2 GOD is so farre from punishing any for separating themselues from the communion of Popery that contrariwise whosoever doth not separate himself God threatneth to plague him Apoc. 18.4 Goe out of her my people that yee bee not partakers of her sinnes and that yee receive not of her plagues 3 The Suppliants instaÌ„ces are of such nations as were before Poperie beganne to raigne who could not therfore be punished for relinquishing Poperie 4 Those nations were indeed punished either for quite falling away from true religion or for not professing it so sincerely as they ought to haue done 5 For our times GOD hath infinitely blessed the professours of our Religion declared his iudgments against Poperie and Papistes I will not speake of Luther who by the mightie protection of GOD bouldly maintained the truth of the Gospell even in the middest amongst his enemies Nor yet of the miraculous preservatioÌ„ of Geneva that standeth in the mouth of the adversaries who wante neither power nor malice against it Nor of Rochell besieged for the Gospelles sake by all the power of France for seven whole monethes togither and yet by the power of GOD persisted invincible 6 Onely I will speake one worde of this Kingdome of England and for our late blessed Soveraigne Who as shee hath stoutly maintained the cause of Iesus Christ so hath GOD performed vnto her kingdome his promises made vnto his children in Iesus Christ Search all Histories turne al Chronicles sacred or prophane ecclesiastical or civil yet shal yee never finde a WomaÌ„-Prince a Mayden or Virgin Queen yea you shall not finde any Prince at all whose preservatioÌ„ hath bin so mighty whose glorie so great whose government so long so prosperous so happie All this hath bin the more admirable and is the more to be considered by how much the more and oftener shee hath bin cursed with bell booke and candle by him that arrogateth to himselfe Fulues of power and auctority in heaven in earth in hell But GOD hath turned his curses into blessings yea the more he cursed her Maiestie and the Land the more GOD hath blessed both 7 If the Land should not continue still in the zealous profession of the Gospell but should mingle heresies with truth and admitte the practise of Popery which is the Suppliants motion and petition Doubtlesse God would cease from being our GOD he would with draw his blessings froÌ„ vs yea he would be avenged vpon such a faithlesse backsliding people Reason of Religion 31 31. REASON OF RELIGION A Religion whose professant company or congregation hath bin evermore since the first planting thereof very visible and perspicuous as the severall resemblances parables and figuratiue speeches vsed in holy Scripture do clearely testisie that the true a Most false the Scriptures following are miserably applyed Church and Spouse of Christ should ever be comparing her to a a Psal 18.5 tabernacle placed in the Sunne to a b Esa 2.2 mountaine prepared in the toppe of mouÌ„taines to a c Matth. 5.15 Citie situated on a hill to a d Math. 3.12 Luk. 3.17 Floore to a e Math. 13.47 Nette a f Ioh. 10.16 Spheepe-folde a g Luk. 14.16 great Supper a h Matth. 21.33 Luk. 20.9 Vineyard c. and her doctrine to a i Matth. 5.15 Candle put vpon a candlesticke shining to al that are in the house that is b An absurd glosse in the world as k Tract 2. in epist Joan. S. Augustine vnderstandeth the place things that are all most visible and obvious to weakest sense and therfore do proue that the true Church ought to be alwaies visible and apparant to the view of others Neither is the word Church to be fouÌ„d throughout the whole body of holy Scripture to signifie other then a c But we read in the Scriptures that the woman fied into the wildernes c. Apoc. 12.14 visible knowne multitude and the reason is plaine why it must so signifie because it were otherwise impossible for any one to ioyne himselfe to the true Church persevere therein obey the head and be subiect to the Prelates therof which all are bound to doe by the expresse word of God law of nature vnder heauiest curse censure of damnation if the Church were or could be invisible or not remonstrable For vnto things hidden invisible there can be no repaire no adherence nor homage of duty or tribute of obedience defrayed Nay to deny the perpetuall visibility and d Who denieth this Ephes 5.26 Ephes 1.23 dyration of the Church were in great part to e They fight without en adversarie for no man denieth but that Christ hath had and shall haue his church alwaies though not alwaies visible evacuate Christes passion and plainely to
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
the Papists bragge they haue for vnderstanding of the Scriptures Whatsoever here they pretend yet it is most certaine that no Papist can possibly attaine vnto the true sense and meaning of the Scriptures 26. Reason of Religion And if they should vnderstand them aright yet is it not law ful for them to make that knowne to others a Most false For every Popish Priest is sworne that he will never otherwise interpret the Scriptures but according vnto that sense and meaning b The Suppliants bring Ambrose Hierome Austen Gregorie vpon the stage dumbe or iong-tied if we will heare them speake we must attend vpoÌ„ theÌ„ by their direction at another time yea and in other places theÌ„ they haue pointed vs or els we shall not heare theÌ„ speake one word for the Papistes either good or bad This whole section containeth nothing but impudent lyes and notorious falsification which the moderne Popish church embraceth as is expresly laide downe in the forme of the oath prescribed by the Councell of Trent Bulla Pij IV. super formaiurament profess fides in fin Concil Trident. 26. REASON OF RELIGION A ReligioÌ„ of which the fowre acknowledged Doctors of holy Church were both (a) Tom. 4. li 2. de Sacramentis c. 1. 2. lib. 3. cap. 1. professors and stoute defenders as their owne workes most apparantly beare witnesse S. b Jbidem Ambrose living 64. yeares and dying in the yeare of our Lord 397. purposely and approvingly wrote of ' exorcismes vsed before baptisme of ' vnction in baptisme of the perpetuall c Tom 5. de vocatione gent. li. 3. cap 8 per toturn alienation of infantes from the sight of God dying without baptisme of d Tom. 4. lib. 1. de poenitentia cap. 2. 6. remission of sin by a Priest and who as S Paulinus recordeth in his life heard auricular confessions and so wept in hearing that he caused teares also in the penitents He like wise wrote of the e Tom. 4. lib. 4. de Sacramentis reall presence in the Sacrament of the altar of f Tom. 4. de Spirit Sanctâ— lib. 3 cap. 12. adoration therevnto to be done he observed coÌ„mended the Lent-fast g Tom. 1. Serm de itiunio Ediae calling it the precepte of Christ our Lord. In like manner he wrote of h Tom. 3. super Apocal. cap. 14. 20. Purgatorie of i Lib. 5. de Sacramen cap. 1. mingling water with wine in the chalice hee vsually said Masse wept bitterly in the execution of the dreadfull mysteries and made k Tom. 5. in 1 precatione ad Missam praeparante epist lib. 5. epist 33. ad Marcellinam sororem suam praiers to be said by Priests be fore Masse for duer preparation therevnto Therefore vndoubtedly neither Protestant nor Puritane but a Catholike Bishop S. Hierome living 91. yeeres and dying the yeere of our Lord 420. wrote (h) Tom. 2. two bookes against the Apostata Monke Jouinian and (i) Jbidem two other treatises against the lapsed Priest Vigilantius in confutation of their strange and exorbitant points of doctrine Namely that marriage was of equall merite with widdowhood or virginitie That all meates might be eaten vpon all daies no withstanding any ecclesiasticall sanction to the coÌ„trary That fasting had no reward with God That there was no disparitie of merites in this life nor difference of glory in the next That those who with a full and entire faith had received grace in baptisme could not after leese the same The positions of Jouinian The phansies of Vigilantius these The single life or vnmaried state of Priestes is opprobrious Saints were not to be worshipped nor prayed vnto nor their reliques to be reverenced the tapers or waxe-lightes about their toombes were the ensignes of idolatrie the retention of worldly substance better then voluntary pouerty and the solitarines of Moonkes a thing vituperable Against al which assertioÌ„s S. Hierome directly of set purpose wrote and wrote in some choler anger adding for season or excuse fatebor (k) Adversus Vigilantium ad Riparium epist 53. dolorem meum sacrilegium tatum patienter andire non possum I will coÌ„fesse my griefe I am vnable patiently to heare so great sacrilege Therfore vndoubtedly neither Protestant nor Puritane but a (a) Marianus Victorius episc Reatinus in vita B. Hieronymi Etipse Hierony Tom. 3. epist 150. ad Hedibiam quest 2. Massing Priest Hermit a great Pilgrimage (b) Ipse Hierony in Ezechi ca. 4. in Apologia adversus Ruffinum in plurim ipsius epist 8.22.43 alijs gooer a visiter of holy places and reliques S. Augustine living 76. yeeres and dying the yeere of our Lord 430. wrote a (c) Tom. 4. ca. 18. booke De cura pro mortuis gerenda Of care to be had for the dead by the sacrifices of the altar praier almes Three (d) Tom. 1. bookes De libero arbitrio in the proofe of free wil a (e) Tom. 3. booke De operis Monachorum of the labour of Monkes wherein hee approveth their state and consequently also the vowes of poverty chastitie and obedience A (f) Tom. 4. maximè cap. 14. lib. â—insdem booke De fide operibus of faith workes proving abundantly in it as the principall scope and ende intended that a sole faith without good worked is not sufficient to salvation He (g) Tom. 10. Ser. de tempore 255 qui est quartus de anniversario dedicationis ecclesiae vel altaris Et coÌ„cil HippoÌ„ can 6. cui interfuit S. Aug. vt coÌ„stas ex lib. 1. Retracta c. 17. Ser. 19. de Sanctis allo weth and celebrated the consecration of altars and the annointing of theÌ„ with Chrisme Also he maketh mention and requireth that the signe of the crosse should be made in the fore-heads of the beleevers on the water and Chrisme with which they are regenerated annointed Likewise he himselfe most submissiuely earnestly invocate h Tom 9. li meditationtâ—m ca. 4â— Tom 9. Serm. de Sanctis Serm 18. the blessed virgin Marie S. Michael S. Gabriel S. Raphael the Quiets of Angels Archangels Patriarkes Prophets Apostles Evanstelists Martyrs Confessors Priests Levites Moonkes Virgins of al the iust In briefe he i Tom 6. de adulterinis coniugijs lib. 1. c 8. 9. l. 2. c. â— resolutely affirmeth that after divorce neither the party delinqueÌ„t nor innocent can marry againe the other liuing without committing the crime of adulterie and in like manner agnizeth and testifieth the veritie of the fiue Sacraments denyed and surnamed bastard SacrameÌ„ts by the adversarie to wit the a Tom. 2. l. 2. cont lit Petilianica 104. Tom. 9. in epist Iohan. tract 3. 6. Sacrament of Confirmation b Tom. 10. Serm. de tempo 215. Tom. 9. l. 2. de visiâ—andis infirmis c. 4. Item in tract de