O Lord open the eies of these Men. The Auctors Teares and humble Petition vnto Almightie GOD. ALAS alas deare GOD Be there yet any left that pleade for Baal Hast thou not taught vs revealed vnto vs the impietie and iniquitie the infidelitie and irreligion of the Profession now vrged Haue not we after diligent inquirie deprehended it to be Idolatrie Blasphemie and Prophanation of thy name as appeareth by the worship of Idols of bread wood stone by their iustifications through their owne workes and so many other by meanes besides that only sweete Sacrifice of thy Sonne and by their false worship which is not a Service prescribed by thy worde but a meere devise of vnpure carnall profane and divellish wits Have not we founde the doctrine and practise of it as a Sea of Sin to be the cause of all disloyaltie dishonestie and wicked conversation amongst men as appeareth in that Antichristian Supremacie whereby the Man of Sinne in the divellish pride of his harte and seate challengeth vnto himselfe fulnes of power and soveraignety of iurisdiction to doe what pleaseth him in heaven in earth and in hell to dispense with what he list What greater encouragement can there be to sinne then that a man may be sure for a little money to haue a sealed pardon not onely for any wickednes coÌ„mitted but also for al he shal coÌ„mitte during his life many hundred yeeres after So absurdly wicked is their doctrine practise If by going on pilgrimage saying so many times over his beads fasting so many daies giving so much vnto Monkes Friers or maintaining so many Masses a man may satisfie for his sinnes and appease thy wrath ô GOD against the same who will be restrained from any wickednes or be carefull for amending his life But no marveile though so infinite a power of the Pope be so great a cause of sinne seeing the auctoritie of absolution which every Popish Priest hath is so fruitful in this kind to the incouragement and increase of wickednes we haue but too many woefull examples of such who absolved their disciples before hand to poyson and to murder the sacred persons of our Kings and Princes thine Anoynted If every Priest hath such a power to absolve from sinne what wickednes is there which these Absolvers will not dispense with and what security for anâ— Prince or State where such Priests and Absolvers may be enduted What shall I speake of the dishonestie and vncleanes of their secrete Confessions of their Stewes of their orders of Monkes and Friers vnlawfull vowes and single life which are causes of hypocrisies adulteries fornications and a thousand abominations of vncleannes What shal I speake of their SaÌ„ctuaries priviledged places exemptions immunities appeales and protections which must needes by impunity provoke men vnto all wickednesse It is as cleare as the Sunne both through thy Iustâ—ce ô most righteous GOD who canst not but from heauen reveile thy wrath vpon so great vngodlines the very nature practise of Popish Religion that it must needes be an enemie to all good policie whose end is to represse sinne and starke poison certaine ruine of all kingdomes States where it is established How long ô Lord how long wilt thou endure these Lovers of Babylon How long wilt thou suffer them to profane thy name to defile thy sanctuarie and to seduce thy Children We thy poore Servants in the Vniversities may write til our strength faileth vs preach yea cry out till we haue lost our voices and mourne till our hartes breake in defence of thy eternall truth against Popish Antichristianisme Yet vntill the Ministrie of thy Word be established in every part of our Land the bitter rootes therof wil never be cleane pulled vp Thou knowest ô GOD that some of the Ambassadours of thy Sonne are sufficiently provided for and we see and feele to our great griefe that our Ministrie in many yea in most places is vnprouided contrary to thy commandement and to the iust cause of feare of thy indignation against vs for it if it bee not some way in time relieved But this specially ariseth of the spoile which the children of Babylon in times past haue made by impropriating and annexing the living of so many particular Churches to the maintenance of their Cloysters Abbeyes and dignities by their Antichristian dispensations Whereby they haue left the Ministrie so marveilously vnprouided and so beggerly as that in some places there are to be found many Parishes togither wherof all the livings that now remaine to them are not sufficient for the competent maintenaÌ„ce of one Man and his familie Which lamentable estate of our Church deterreth many from vndertaking that holy and honorable Function vvho having sufficient giftes seeing the Ministry oppressed with beggery and subiect to other discredit and inconveniences arising thereof bestovve themselues in some other lawfull calling wherein they may bee able to liue in wealth and credit By which meanes the vnsufficient and vnlearned Ministry seized vpon the possessions of the Church to the infinite hinderance of the Gospell to the increase strengthening of Poperie and the losse of thousands of Soules which CHRIST IESVS thy deare Sonne hath bought with his precious blood Alas alas that the poore Parish according vnto thy ordinance giveth the Tithe of al they haue to haue a Man of GOD amongst them who may teach them the righte way to serue and honor thee and to saue their soules alas I say that this Tithe should be taken away and still detained by the greedy Nabals hold-fast Labans of the world and applyed to profane vses leaving the poore spoyled of their goods and the whole parish vnfurnished of one who should be their guide to everlasting life By which devillish covetousnes they make themselues guilty not only of the horrible sin of Sacriledge and of the robbery of the goods of the people but also questionlesse of the destruction of many th usand Souâ—es in taking detaining from them the meanes whereby they might be taught vnto salvation Alas that for any cause so many soules of thy People should perish Thou dost not delight in the death of a sinner and thou canst doe whatsoever thou wilt both in heaven and in earth thou mannagest the hearts of Kings commandest the Rulers of the peâ—ple Incline I beseech thee the royall hart of our KING ô Lord and of the Peeres and Nobles of this kingdome now assembled togither to take pitty vpon the miserably-distressed Soules of thy children that by thy speciall favour and grace they may finde out some reasonable meanes whereby every Parish may recover their owne againe to the mainetenance of a worthy Minister amongst them Behold ô heauenly FATHER thy CHILDREN in many places of this land cry for bread even for the bread of life and there is no man that breaketh it vnto them the tongues of many cleaue to their roofe for thirst being ready to perish and no man giveth them the water of life to quicken their soules Wee cry vnto thee ô Lord thou art our FATHER harken vnto the teares of thy CHILDREN and graciously grant our request even for thy dearest Sonne IESVS CHRIST his sake who hath shed his most precious hart-blood for our Redemption so shall the saved Soules of thousands praise thee togither with thy Sonne and the Holy Ghost for evermore Revelat. 7.12 Amen Praise and Glorie and VVisedome and Thankes and Honour and Power and Might be vnto OVR GOD for evermore Amen FINIS
fire and sword but also as we have already saide in the Answere to the first Supplication pag. 27. violent humors of ambition to a Monarchie of malice and revenge vpon supposed indignities the securing of their owne greatnes by impayring their Neighbours c. 3 If Religion were the cause of such warres yet would not the warres cease for toleration considering the Papistes if they be not restrained will never rest vntill they see an alteration and full restoring of the Popish Idolatry 4 If any of the latter cases should bee the cause of warre yet cannot Popery strengthen and secure his Maiestie therein Because it is not likely probable that the Papistes will sincerely and faithfully sight the bottailes of a Protestant King against a Prince of their ownereligion 5 Poperie cannot strengthen his Maiestie against â—â—restâ—â—â— and doâ—â—esticall forces For in all reason none are like to rebell at home but Papists as is man fest by the example of all the civill warres which haue bin in England or Ireland this 46. yeeres and vpwardes 6 It is most probable that such toleration would rather breed dissention and civill wortes at home amongst vs then any way hinder or stay the same 7 Popish Religion cannot any way secure the King against neither forrâ—â—â—â— nor dâ—â—â—sticall attemptes 1 Because the Papister obedience and â—idelay is pinned vpon the Popes sleeve who when hee pleadeth may discharge them froÌ„ their alloageanes vnto their Prince II Because the Popish saith wenkeneth the kingdom of people considering the great number of Priestes professed votaries and other superstiuoâ—s persons with all their servants and attendâ—ts that are exempted from the Princes warries yea from any conâ—â—â—â—tion and payment to mantaâ—â— them III Because al this superstition 〈◊〉 breing restâ—â—ned froÌ„maâ—â—ge wherby 〈◊〉 â—â—hoy had nochâ—ldren or not daring to avow them most cruelly â—â—â—â—dered them I the posteritie could not multiplie any thing in such sort as if it had bin lawfull for them to â—arris IV Because the practise of Popery impoverisheth the land of treasure at is manifest by the infinite sumâ—â—â— which by a thousaÌ„d means the Popish religioÌ„ drawes spoÌ„ all the states and kingdomes where it is received V. In this kingdome of England the ordinary revenewes and profits of religious men falsely so called rose to one third part of all the land in the raigne of Noble King HENRIE the VIII The furniture of their Churches with so many copes of all sortes of rich sluffe was such as no King or Prince could weare better Their massie crosses of silver and golde their Idols of finest mettals their ordinary charges of wax incense c. the plate iewels of Abbeiest Priories and other superstitious houses were of infinite valew and price as I thinke the Court of Augmentation might sufficiently testifie Besides all these the extraordinary charges of appeales and following suites at Rome the paymeÌ„ts imposed by most tyrannous oppression both vpon King Nobles and all the people of the laÌ„d the treasure drawne out of this kingdome by names of Perter-pence Palles collatioÌ„s first fruits and thousand such craftie subtle titles of most extreame exactions did so impoverish the state as both the Kings the Nobles al the people did grievously complaine as finding indeede the Court of Rome to be the very leach that suckr the blood of all the land and could neuer be satisfied 8 Certeinely in respect of their owne Antichristian kingdome I must needes confesse that for the establishment continuance security wealth and honour of the same the Divell himselfe whose depths their Popes and Peelass vnderstood could never have devised any thing more politique and sit then that which was devised by them II To the Cousequence 1 If the Antecedent were true yet ought nor the coÌ„sequence be graunted For 〈◊〉 is to be done this good may come thereof 2 His Maiestie may be secured from all attempts forraine or domestical God be praised without the Papists helpe Yea he is then most secure when they are farshest off IV REASON OF STATE FVrthermore both the suncient Philosophers and the States-men of latert me doe wrie and common sense proclameth that the glory puissaunce and stablenesse of a kingdome consist more in the true vertue and goodnesse then in the store multitude of subiectes because verstue begeneth glory and is the cherisher of fortitude both which disdaine nothing more then treachery and basenes of minde the common slewees which conuey into all estates all that is dishonourable And it is seldome if ever seene most noble King that they who are comstant obedient and faithfull to God in the religion they a No maÌ„ can be faithfull to God in a false religion beleeue are not likewise true subiectiue and faithfull to their Kinge in all duties b The Suppliants should plainly declare what these duties appertaining are appertaining For as grace the feare of sinne and the loue of heauen doe worke them to the performing of the one so will the same grace feare and loue the neglect being of equall damage in both induce heÌ„ to obserue the other Nay they both are so neerely allied depend so absolutelie one of the other and are alike essentially Imcked togither as the one caÌ„not be either laudably or in dissefulfilled and the other not accomplished How constant and faithfull the Catholike hath carried himselfe in the religioÌ„ he professeth it appeareth by this that neither the c Where divellish super otisis sittesh Judge there neither Naâ—re nor Reason in aydare to plead the cause What marveil then if desperat Papists neglecting their own safetie their Princes wercis haue endured lesse embraced the gallowes and wilfullie suffered the iust reward of death Have not Pagans and Jusidels suffered many thinges for their owne Idolatrous devise Have not the benis womed winds of miserable men by the subtill delusion of Saran ben so bewitched that they have not hinafraid to offer both themselues and their yourg bobes through vio uts flamec for the devils sacrifice paying of twenty pounds a moneth onely for not going to the Piotestants church or where his ability could not affoord so much there the leesing of two parts of his liuings and the vtter forfeiture of all his goods nor making of Priestes the seeders of their soules to bee maitors and their receavers sellons lawes and penalies that never d A wanifest slander and vntrush had similitude of instance or president in the worlde either did or could make him to deny or exteriorly to disguise his religion or relinquish to practise it proofes in all vnderstanding most sufficient to convince that he dreadeth God feareth to offend his conscience that he Christialy seeketh to saue his soul And if so theÌ„ as we thinke there cannot iustly be made any doubte but that he will likewise shew himselfe obedient and dutifull to his Soveraigne in all thinges that belong to e Howe the Suppliants shewe themselues in their
right colours they will needes divide their obedience and serve his Maiesty in temporall maiters as farre forth and so long as pleasâ—â—h their spirimall Lord. Inferences that would make a horse breaks his Iuidle temporall alleageance or wherein soever the omission may taint or endanger the safety of his soule Of that which is saide wee would vnder your Maiesties gracious leaue inferre that the Catholike subiect is if any other the glorie strength and perpetutie of the Kingdome because hee prin pallie seeking heaven in this world g Abraham said to Dives Remember that in thy life time then receavoof thy pleasures Luk. 16.25 And Christ vnto his Disciples for the world you shall haue affliction Ioh. 16.33 The Popists looks for heaven heare for hell loveafoor will not for the world be diverted cannot be treacherous or disloyal or vndutiful to your Highnes but in every seruice distresse occourring vndiant re oues most faithfull By which it seemeth maniest that it the Lawes of our deceased Queene should not be repenled but more if they should bee re established a rigor which in it selfe presently imbarketh vs into all calamities alas your Grace doth not only thereby deprue your h They hopely monacing his Maiesty is exters their request Imperiall crowne and Realme of the best meriting aflection and suppressingly disable those your subiects who otherwise would for their qualities stand your Maiestie and their Country in good service and due much ong for opportunity to make known their readines that way but your Highnesse by the same shall also giue occasion to the frailer sort of adventuring their soules to everlasting damnatioÌ„ by dissembling their faith and religion Which inconstancy and vomanly part of theirs how little credite or reputation it ought to bring vnto theÌ„ or is cause of trust to your Maiestie we leaue that prudent and heroicall example to informe your Highnes which k Niceph lib. 6. cap. 35. Nicephorus others record of the Emperour Theodocius who seeing aspeciall minion of his to haue changed his religion therby to please and wind himselfe into greater favour iudged him to loose his head saying i That is how can Papistes who are mainers vnto GOD but be Traisours also vnto then Prince Si Deo fidoÌ„ sincorow non â—â—â—sli quoinodo mini qui homosum conscieniant sanam prestabis Thou that hast violated thy faith with God how is it possible thou should lest keepe thy sidelitie with mee being a man Resolution of the 4. Reason The Papistes who are constant obediout and faithfull to God in the Religion they boleeve will bee likewise true subiective faithfull to then King in all dwens appartarring Ergo. The Papistes ought to be â—â—lâ—râ—â—â—d firsty to exercise thâ—â— Religion ANSWERE I. To the Antecedent 1 IT is not enough that a man bee constant obedient and faithfull in that ReligioÌ„ which he beleeveth except that his Religion be the only true Christian ReligioÌ„ given of GOD for the saving of our soules 2 Constancy and obedience in any Religion doth not inferre subiection and faithfulnes of conscience towardes the Magistrate but only constancy in the true Religion 3 The Papists are not constant obedient and faithfull vnto GOD in their Religion because their Religion is not of GOD but of the Divell and therefore the worship which they performe in their Religion is not done vnto GOD but vnto the Divell See Deut. 32. ver 17. This Reason is thus coÌ„vertibly verified of the Papists The Papists who are traitours vnto GOD are also traitors vnto the Magistrate Againe The Papists who are traitours vnto the Magistrate are also traitours vnto GOD. 5 If the Papists were constant obedient and faithful in their Religion yet can they not be so vnto the Magistrate because their ReligioÌ„ in the Articles therof is treason against the Magistrate as I haue proved before HeÌ„ce it seemeth that the Petitioner aequivocateth in these words in all duoties APPERT AINING for happily he will inferre that in what displeaseth the Pope at APPERT AINETH not vnto Papists to obey 6 The more devout and zealous the Papists bee in their Religion the more treacherous and pernicious they are vnto his Maiesty and the State 7 His Highnesse and the State haue had too much experience already of the loyalty and fidelity of Papistes towards their Magistrates II. To the Consequence 1 If the Papists were true subiectiue and faithfull vnto the Magistrate yet cannot the Magistrate permit the free exercise of their Religion being so repugnaÌ„t vnto the lawes of God 2 If the Magistrate coulde permit this yet were hee not in policie to doe it considering that scabbed sheepe will sooner infect the whole then the whole cure the scabbed Reason of State 5 V. REASON OF STATE BEsides the good that to a Blinded with affection and partialitie our vnderstanding woulde redound to your Highnes and the whole Realme by the grant of a toleration is b Still they speak by coÌ„traries manifolde and very greate for that the same coulde not but c Melancholike speculations of idle and vngodlie persons beget and foster a right earnest and zealous aemulation or holy strife among your Maiesties subiectes differing in Religion who should exceede the other in duety service and loue towardes your person and affaires whiles every one enioyed the freedome of his conscience a meane of all others most likely d Weston and others denie it and affirme the contrarie to make your ovvne state and person very secure renowneable and blessed your kingdomes opulent peacefull and invincible your subiects studious serviceable and loving and in all imployments pressing to surpasse one the other in care and diligence Then the which nothing can bee thought that is either more happy more glorious or more general and which earthly heauen if it be any other way to bee attained it seemeth soonest by graunting a e Wherefore do not Popish Princes procure this earthly heaven by graÌ„ting of toleratiâ—â—â— toleration of Religion and by indifferently preferring the Professors according to every mans desert quality and sufficiency because all beeing in this manner in eressed in your Graces favour and vnpartially tasting the sweet therof cannot be but all fastest vnited in the defence of the Realme and in tenderest safegard of your Maiesties person crowne and dignity Resolution of the 5. Reason Toleration of Papistry would beget and foster an earnest zealous emulation or holy strife among his Maiesties Subiects differing in Religion who shoulde exceede the other in duety service and love towards his Person and affaires Ergo. Toleration is to be granted ANSWERE I. To the Antecedent 1 THe Papists with intolerable boldnes with LuciaÌ„like impiety horrible iniury vnto his Highnes imagine nay would haue others thinke the Kings royall Maiestie to bee an Atheist or an Epicure that cared not for Religion nor for GODS worship so his estate might be secured and his Person honored of all men
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