Ergo Popery is true Religion and to be tolerated ANSWERE 1 THis Reason is parallel vnto the 31. Reason But I answere farther 2 I. The lustre and glory of the Church is two fold Interiour and Exteriour the inward glory is that which consisteth in purity of doctrine the outward glory consisteth in the amplitude and peaceable state of the Church The inward glory never faileth in the Church but the outward oftentimes doth Vnto this belongeth the succession of ordinary Pastours and Doctors for indeede there may bee a true Church without ordinary Pastors Where two or three consent in verity of doctrine there is Christ in the midst of them there is the Church Againe the Church fled into the wildernes where for a time shee was fed by God c. 3 The Popish Wolues are not true Pastours and Doctors of the Church wherof the Apostle Paule speaketh Eph. 4.11 For in the Papacie we see the Pope extolling himself aboue all yea sometimes two three or fowre Popes at once cursing banning one the other into the pit of hell and fighting many a bloody cūbate for Peters chaire as they say We see many Cardinals Patriarkes Archbishops Bishops Abbots c. which represent Herods or Pharaos court yea which bear the shew of the Babylonian or Persian Monarchy following them in all ambition arrogancy vanity luxurie rather then the Apostolicall state of the Ecclesiasticall Ministry whereof the Apostle Paule speaketh 4 The Lord gaue vnto his Church Pastours and Doctours the Suppliants vrge out of Paule Eph. 4. Bee it so But here is no mention of Pope Cardinals Monkes Friers Iesuits Priests c. VVherefore we may retort this Argument vpon the Papists themselues thus They only haue a true and a lawfull calling and ordination in the Church who are mentioned by the Apostle Paul Eph. 4.11 But the Pope Cardinals Abbots Moonks Friers Iesuits Priests c. are not mentioned by the Apostle Ergo These haue no lawfull calling 5 Againe That is the true Church in which there is a lawfull vocation ordination of Pastours and Ministers In the Popish Church there is no lawfull ordination of such as we haue proved before Ergo The Popish Church is not the true Church 34. REASON OF RELIGION A Religion whose doctrine is to be a Begging of the question traced even vp to the Apostles chaire by true and lawfull succession of Bishops every of them holding b Vntruth vnitie with his predecessour and keeping still as the Apostle directeth the depositum that descended from hand to hand vnto them Which vninterrupted line of succession never leaping over the head of any one age or c False as appeareth every wherin ther owne Histories yeare drawing his originall from the Apostles can not but d This woude be prooved not saide neces arily proue that our Church is only the true Apostolical Church and that we e Impudent Begging continue and contende as we are cōmanded Coloss 1.23 Phil. 3.16 Jude v. 3. in and for the faith which was first preached And it is also evident by the irrefragable authority of S. Paule that the Romanes had once the true faith affirming their e faith to be renowmed in the whole world and common to him and them Likewise it is evident by the vniforme report of all Ecclesiasticall histories and by the writings of al the Fathers (a) Theodoretus * Great Crie Litle Wooll in cap. 16. epist ad Rom Prosp carmine de ingr in principio S. Leo de Nat. Pet. Aug. contr epist Fund cae 4. Oiosius l 7. cae 6. Chrysost in Ps 88. Epiph. haer 27. Prud in hym 2. S. Laurentij hym 12 Optatus l. 2. contr Donatist Ambr. lib. 5. epist de basilicis tradendis Hiero. in Catalogo Lactantius lib. 4 cap 21. de vera Sapien-Eusebius hist Eccles lib. 2 cap. 13.15 Athanas de fuga sua Cipria epist 55. nu 6. Tert. de praesic nu 4. lib. 4. Contr. Marcio nu 4. Origen in Gen. apud Euseb l 3. c 1. Jrenaeus l. 3 c. 3. Hegesippus li 3. c. 2. de Excid Hierosolym Caius Papias Dionis Episc Corinth citati per Euseb li. 2. ca. 14. 24 Jgnat epist ad Rom. Concil Calced act 3. and others Greeke and Latin yea and by the very sense sight of sundry monumēts yet extant that Saint Peter f This is very vncertaine can never be soundly demonstrated was at Rome suffred death there and was the first Bishop of that See Now if our Counterpleaders can sufficiently shew as we are sure the whole world cannot either that the Romanes haue since that time g left the faith which S. Paule commended in them or that any of the succeeding Bishops to S. Peter in that See haue changed the first faith by paring away any part therof or by adding any new doctrine contrary to the rule of the former or what vvas not taught before by the Fathers after explicitiuely added as a more clear particular declaration of the same if this wee say can be sufficiently shewed by h A senselesse issue required naming the Pope or other man who in such sort changed the primitiue faith the point or points of faith that were so chāged togither with the time place when where the change was first made we yeelde our selues to be i Whether you will yeelde your selues to be so or no it is certaine out of the Scriptures that you are such prophane Novellers yea Heretiks most worthy of the fagot Resolution of the 34. Reason Popish religion is that whose doctrine is to be traced even vp to the Apostles chaire by true and lawfull succession of Bishops every one of them bolding vnity with his predecessour keeping still the depositum that descended frō hand to hand vnto them Ergo Popish religion is true religion and consequently to be tolerated ANSWERE 1 THIS reason is in effect the same with the last that goeth before But I deny Antecedent 2 Popish religion cannot bee traced vp to the Apostels chaire but downe rather to Lucifers chaire for it is nothing but a Summarie and Epitome of Heresies as I have proved before pag. 44. c. and manifestly teacheth those doctrines of devils condemned by the Apostle 1. Tim. 4.1 3 Their Bishops Popes haue no right successiō either to any Apostle or Apostolike mā in place person or office 4 If the Papists had this personal succession yet were they never the nearer I The wicked Priestes oftentimes pleaded succession against the true Prophets and against Christ himselfe Ier. 7.4 Ierem. 8.8 Ioh. 8.44 II Vriah the Priest had this succession from Aaron yet to please King Ahaz he set vp an altar according to the patterne that the King had sent him of one that hee had seene at Damascus contrary vnto the commādement of the Lord. 2. King 16.10.11 III The Patriarke of Constantinople deduceth his local and
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
of all Churches Which decree when Mauricius sent vnto Gregorie B. of Rome that he might submitte himselfe his Church vnto Iohn B. of Constantinople Gregory māfully resisted his ambition not that hee thought himselfe superiour or of more dignitie then Iohn but because hee abhorred that insolent and proud statelines in the Cleargie which then began to grow vp by little little Whervpon writing vnto the Emperour Mauricius he saith He is the forerunner of Antichrist whosoever hee bee that coveteth to be called Vniversall Bishop And writing vnto Anastasius B. of Antioch and to Eulogius B. of Alexandria of the ambition of the B. of Constantinople saith Your reverend holinesse knoweth that the name Vniversall was offered by the sacred Coūcel of Chalcedon vnto the Bishop of the see Apostolike which by Gods appointment I serve albeit none of my predecessours consented to vse that so prophane a title to be called by For if one Patriarke alone be called the Vniversall Patriarke the name of Patriarke is taken away from the residue But far bee it from a Christian minde to arrogate that vnto himselfe from any man whereby he might seeme never so little to diminish the honor of his Brethren Thus far Gregorie who of zeale wrote this to bridle the ambicious Spirits of the Bishops Notwithstanding Boniface the III. succeeding Gregory forgetting all this opposed himselfe against the ambition of the B. of Constantinople who now a fresh after Gregories decease renewed his old claime being puffed vp with follie and pride began to forecast how he might obtaine that honour vnto himselfe vnto his Church of Rome And indeed at last with much adoe he obtained of Phocas that Rome should bee called the Catholique head of all Churches and the B. thereof the Vniversall Bishoppe This Phocas had murdered Mauricius the Emperour his vvife and children and by treason and robbery vsurped the Empire he was the first that ordeined the Bishop of Rome to be called the head of the Church Surely the Lords vvill was to shew what manner of men the POPES should be even most diligent followers of their first founder to wit theeves robbers murderers and traitours 4 Againe concerning the single life of Ministers The Councell of Nice woulde have forbidden the Ministers and Deacons to dwell with their wiues when Paphnutius that excellent learned mā who for the faith had his eies boared out rose vp with singular constancy zeale pronounced marriage to be honorable amongst all men and the bed vndefiled saying moreover that the companie of a man with his wife is chastitie and perswaded the Coūcel that they would decree no such lawes as should give occasion to fornication both vnto the men and to their wiues The Councell liked his opinion and ordayned nothing touching that point but lefte every man liberty to choose whether he would marrie or no. Yet afterwards Pope Siricius and Gregorie the VII forbad such marriages 5 The like coulde I shewe in Transubstantiation Invocation of Saintes Praier for the Dead Purgatorie c. but that woulde require a large Treatise and here I cannot stande vpon particulars II. To the Consequence 1 Suppose we were not able to shew the beginning and originall of any one point of the Popish Religion yet it would not follow that therefore Poperie were not false and hereticall The Apostle saieth that Antichrist shal worke secretly the mystery of iniquitie Wherefore is that iniquitie tearmed a mysterie if it were manifest and easie to be espyed 2 Our Saviour Christ foretelleth that many shall worke such miracles for confirmation of their false doctrine as should be able if it were possible to deceiue the very elect Matth. 24.24 3 When the husband-man was a sleepe the enemie sowed tares in the night and went his way The morning came the tares were not espyed no they were not espyed in the spring-time but grew togither with the wheat and seemed all this while to be good wheate At last the blade appeared and brought forth fruit and then appeared the tares also Now they were discerned and never before Then came the Servants of the housholder and said vnto him Master sowedst thou not good seede in thy field from whence hath it tares And he said to them Some envious man hath done this Matth. 13.24.25.26.27.28 Even so when Christ our Saviour sowed the seed of eternall life the doctrine of the Gospell the Enemy the Divell the auctor of Poperie sowed tares amongst the good seed even covertly and secretly hee sowed errours heresies whilest men feared no such danger But nowe being growne vp being ripe and rotten we discerne them to be tares and heresies indeed The Papists oftentimes obiect If our doctrine be errour and heresie then tell vs vvhen it came in who was the auctor of it vnder what Pope or Emperor was it first taught We answere to know this is not expedient neither indeed doe we know who was the first auctor immediatly next vnto Sathan and founder of every one of their blasphemous opinions But this we know that our Masters seed which hee sowed was perfit and good whatsoever else commeth vp with it which is not of the seed we are sure it is a stincking weed a vile graine fitter for beasts and divels then for men and not the fine wheate the fruit of the precious seed of our Master We can neither tell by whom nor at what time 5. Reason of Religion the enemie did sow it yet sure we are it is hereticall and hath beene sowen since the time that our Master sowed his field with good seed 5. REASON OF RELIGION A Religion that hath a This is no argumēt to prove it true religion for it is saide that Antichrist shal prevaile c. 488. after Prateolus accoūt confuted and outlasted severall hundreds of heresies which manifoldly divided in themselues did yet ever giue hands to the overthrowe of this one but never found b Vntruth other rocke than it on which they were broken or tooke their confusion by Which seemeth infa libly to demonstrate That the weapons of our c They adde vnto the text 2. Cor. 10.4 Churches warrefare are not carnall but as Saint Paul writeth of the d And cōsequētly not of theirs true doctrine mighty to God vnto the destruction of munitions destroying Counsels and all lofernesse extolling it selfe against the knowledge of God And that our Church and Religion ever conquering their oppositors neuer conquered by e Vntruth as is manifest by so many kingdoms which lefte Poperie them is that kingdome which the Prophet saith * Dan. 2.44 Shall breake in peeces and consume all other kingdomes it selfe stand for ever Resolution of the 5. Reason Popish Religion hath confuted and outlasted severall hundreds of heresies Ergo It is true Religion and therefore to be tolerated ANSWERE I To the Antecedent POpish Religion hath not confuted heresies but hath embraced some piece or other of every
sacrament 14 The Monothelites taught that there was but one will in our Saviour Christ So taught Honorius the Pope in like manner 2. Tom. Concil Colon. Anno. 1551. editor pag. 365. in Sexta Synod Constantinop Act. 12. 15 The Arabians held that the Soule died and was dissolved with the body Aug. de Haeres cap. 83. Niceph. Eccl. Hist lib. 5. c. 23. So also beleeved Pope Iohn XXIII the head of the Romish Church who as the Papistes affirme cannot possibly erre Concerning whom I will lay downe the very words of the Councel of Constance Dominus IOANNES Papa XXIII saepe sapius coram diversis Praelatis alijs honestis probis viris pertinaciter diabolo suadente dixit asseveravit dogmatizavit astruxit vitam ateruam NON ESSE neque aliam post hanc quinimâ— dixit pertinaciter credidit animam hominis cum corpore humano MORI EXTINGVI ad instar animalium brutoruÌ„ dixitque mortuum semel esse etiam in novissimo die MINIME resurrecturum Tom. 2. Concilior pag. 1060. Concil Constant Sess 11. whervpon in the same session he is called Diaholus incarnatus pag. 1050. But concerning this point the Reader may reade more in my booke de Antichristo Cap. 24. II To the Consequence 1 IF Popish religion had confuted and out lasted severall huÌ„dreds of heresies yet it followeth not that it is true religion therefore because it is not strange to see one Heretique warre and fight against another and the stronger to overcome and out-last the weaker So Popery hath done and doth continually But the truth of the Gospell being the doctrine of the Stronger man which overcame and bound the strong man armed hath and ever doth batter Popery to peeces and hath gotten from it whole kingdomes and nations already God be praised and shall shortly worke the vtter ruine and desolation thereof Amen Amen 2 The places of Scripture cited by the Suppliants are not meant of the Popishe Church but of the true Church of Christ where with they have no communion who doe vnworthily separate themselves from the same and take part with her enemie Reason of Religion 6 6. REASON OF RELIGION A religion that erected and built a What ALL this word is too generall the world can testifie And ALL this is but a begging of the question 2. Pet. 1.8 all the Churches Hospitalles and ancient Colledges in Christendome indowed them with livings instituted the Vniversities and Seminaries distinguithed the multitude into parishes proportioned the tithes annexed the glebe land founded the Bishoprickes limited the Dioâ—eseâ— decreed Ecclesiasticall lawes and immunities enacted all the olde Lawes of our Realme and did for that they would not be vacant without fruite as the Apostle aduised in the knowlegde of our Lord Iesus a thousand good workes besides of which the religion regnant reapeth b GOD can stirre up wicked men to doe his children good daily beneficte and could not without such our churches provision and ordinances ever haue carried the exterior shew it doth Resolution of the 6. Reason Popish Religion erected and built Churches Hospitals Colleges endowed them with livings instituted Vniver sities and Seminaries c and did a thousand good workes besides Ergo Poperie is true Religion and therefore to be tolerated ANSWERE I. To the Antecedent 1 THere were Churches Hospital Colleges Vniversities and Schooles erected and instituted in the Primitiue Church before Popery was dreamed of 2 Also the tithes were proportioned in the old Testament in the daies of the ancient Patriarkes And Bishopricks were fouÌ„ded dioceses limited parishes distinguished and Ecclesiasticall laws decreed long before the beginning and originall of Popery by the Fathers of the Primitiue Church 3 〈◊〉 that Popish Religion bee conferred with the ReligioÌ„ that those worthy meÌ„ which erected builded Churches Hospitals Colleges Vniversities Schooles since the time of the Primitiue Church died in and both of them bee tryed by the Scriptures and then compared vvith ours it will be found that not halfe of them dyed in the Popish Religion as the Suppliants imagine yea that the ancientest and best of them dyed in ours and therefore both they and their monuments are ours and giue greater credit vnto our Religion then all the rest doe or can do vnto Poperie II To the Consequence 1 Suppose Popish Religion to be the principall auctor and agent in all these and in a thousand good works besides yet doth it not follow therefore that Popery is true Religion Because heretiques may in civill affaires do or decree some things which in themselues are good which notwithstanding doth not any way giue allowance vnto their Heresie 2 The Protestants haue built many Churches Hospitals Colleges Vniversities and Schooles and done ten thousand good workes besides Wherefore by the Suppliants argument the Protestants Religion must needs bee true vvhich yet they vvill not grant 3 Yea vvhat is there in this Reason vvhich Infidels heathen men may not alleadge for theÌ„selues Pagans Iewes Turkes and other profane Nations erected many goodly monuments decreed wholesome and profitable lawes and haue done many workes besides which in themselues are very good Will the Suppliants from hence coÌ„clude that their profession is true Religion 4 GOD can bring forth light our of darknes he can raise vp Heretiques Infidels and Atheists to doe many things for the good and benefite of his Church Children Reason of Religion 7 7. REASON OF RELIGION A Religion a A lowde lie 9.10 11. Centenaries that in three ages togither had not three open adversaries in the Christian world who contradicted or impugned her doctrine or beleeued another forme of faith then that which shee then and now teacheth And the Wisedome of the eternall God alluding to his b If we will beleeve the Suppliants Glosse else not Pro. 14.28 Glossa interlin in hunc locum Church affirmeth that in the multitude of people coÌ„sisteth the glory of a King and in the small number the ignominy of the Prince Resolution of the 7. Reason Popish Religion in three ages togither had not three open Adversaries in the Christian worlde who contradicted her Doctrine or beleeved any other forme of faith then that vvhich shee teacheth Ergo Poperie is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THere haue bin in every age worthy and faithfull Christians who contradicted the Popish superstition publikely and openly opposed themselues against Antichrist For GOD had alwaies TWO WITNESSES to testifie the trueth against the Adversary Apoc. 11.3 2 These faithfull Servants of GOD haue ever beleeved and held an other forme of faith then that which Popish Religion taught For they kept the commaundements of GOD and had the testimonie of IESVS CHRIST Apoc. 12.17 3 In these Centenaries which the Suppliants speake of to wit in the 9.10 and 11. there lived questionlesse seaven thousande vvhich bovved not their knees vnto Baall 4 About these times flourished Bertrame the
greatest infallibility for they may erre and have oftentimes erred The Coūcel of Carthage decreed rebaptization At the 3. Councel of Autioch Athanasius was condemned and the Arrian heresie was approved In the Councell of Ariminum the same heresie was allowed also The 2. Councel Ephesine favoured the heresie of Eutiches the Councel of Neocaesarea condemned second marriages Cōcil Toletan 1. decreed that he that keepeth a Cōcubine should not be repelled from the cōmunion The 6. generall Synode decreed the marriages between Catholiques Heretiques to be voide they condemned also the eating of the blood of any beast The 2. Councell Nicene concluded that Angels and the Soules of men haue bodies of their owne and that they may be pictured and painted this Councell allowed the worshipping of images which the Eliberine Councel long before had flatly forbidden In the Councell of Rome Stephanus VI. revoked all the acts of Pope Formosus his predecessour which in the Councell of Ravenna vnder Iohn X. were established againe and Stephanus his decrees abrogated Therefore the Definitions of Councels are not infallible oracles as the Suppliants vaunt and those places of Scriptures which they quote are nothing at all to their purpose as the godly Reader at the first view of the text may soone vnderstand II To the Consequence 1 IF Popish religiō were testified by the blood of martyrs holines of Cōfessours if it were approved by Councels yet doth it not follow that it must needs therefore be true religion for Martyrs Cōfessours Coūcels may erre and have erred oftentimes 2 Popery is manifestly knowne to be a false religiō because the Papists goe about to confirme and establish it by lying miracles and wonders as the old ancient heretikes did before Reason of Religion 12 12. REASON OF RELIGION A Religion a A manifest vntruth it is cleare by the Answere vnchanging and of admirable consent in her doctrine having evermore the same boundes of faith in all places and not varying in every country and state as doe other religions which haue b If they speak◠of our religion we haue Christ our head his word the rule of truth not one supreame head and an acknowledged power to define but make the letter of scripture c Blasphemie against the word of God misinterpretable by every contentious spirit the only touchstone and chiefe Iudge of all differences in faith whereby so many opinions and formes of religiōs d Horrible blasphemie as if diverse opinions and formes of religion might bee squared out of the Scriptures wheras no Scripture is of private interpretation nor can bee the ground of errour may be squared out as there be private fancies raigning Resolution of the 12. Reason Popish Religion is a religion of admirable consent and vnitie in her doctrine not varying in every country and state Ergo. It is true religion and therefore to be tolerated ANSWERE I To the Antecedent 1 IF Popish religion be of such admirable consent and vnitie in her doctrine wherefore cannot the heades therof agree amongst themselues in teaching delivering of that vniforme doctrine Who so readeth the history of their Popes written by their owne friendes besides a number of hote and cōtentious schismes troubling al Christēdome for many yeeres togither yea sometimes fortie yeeres continuing betwixt their Popes and Antipopes he shall finde it a cōmon thing for the succeeding Pope to contrarie abrogate the actes decrees proceedings of his predecessour 2 Not to insist in many particulers Platina writeth that when Pope Formosus was dead Anno Dom. 896. Stephen VI. who succeeded not long after him for Boniface VI. his immediate successour was Pope but 25. daies carried such hatred towards him his proceedings that he caused his decrees to be abrogated and made him to be taken out of his grave for so others write of him and solemnely degraded in a Councell which when hee had done he cut of his tow fingers wherewith he vsed to cōsecrate and cast them into the river Tibris But Romanus I. succeeding him ratified againe Formosus doings abrogated and disanulled al Stephens proceedings against him Whose course Theodorus II. especially Iohn X. followed condēning Stephens doings in another Coūcel at Ravenna consisting of seventy foure Bishops Albeit Sergius III the fourth Pope after him taketh Stephens parte against Formosus and that so hoately that once againe though he were the ninth Pope from Formosus he caused his body to be taken vp out of the grave degraded him againe beheaded him cut of the three fingers that were left him of his right hand and threw his body the pieces thereof despitefully into the river Tibris 3 Againe wherefore do not the Popish Doctours agree amongst themselues in explicating and interpreting a religion so certaine in her doctrine whereas nowe the world seeth they differ amongst themselves in 237. articles of doctrin as Ioannes Pappus hath gathered out of Bellarmine In l. de Contradict Doctor nunc-Romana Eccles The Iesuites Catechisme also is a sufficient witnesse hereof 4 Nowe what doth this dissention amongst Popish Doctours but proclaime indeed the disagreement iarres cōtradictions which are in the very doctrine of Popery The Pope in their doctrin is Christs vicar Peters successour meeke humble and the Servant of servants And yet they blush not to say that he is King of Kings the Monarch of the whole world The sacrifice of the Masse they say is externall and yet indeed it is not external for that which they call the sacrifice is hid vnder the formes of bread and wine But I hasten II. To the Consequence 1 If Popery were so constant so vnchangeable so agreeable in her doctrine as the Suppliants pretend yet is that no proofe that it is therefore true Religion I. Because the Iewes Turkes Pagans and Heretikes doe marvelously agree one with another and yet is not their profession true II Because we see that oftentimes great men within the Church haue fallen into hote cōtentions among thēselues As Paul and Barnabas Paul and Peter Meletius and Peter B. of Alexandria Epiphanius Chrysostome Ierome Augustine Ruffiaus Cyrill Iohn B. of Antioch and Theodoret. And indeed the Iewes did vpbraid the Christians in the Primitiue Church with their dissentions amongst themselues 2 The Papists vnity and agreement amongst themselues is to betray the souls of men which Christ our Savior hath redeemed by his blood for otherwise they are at as great iarres vvith their owne men as with vs. Reason of Religion 13 13. REASON OF RELIGION A Religiō which by the grant of our Adversaries hath had for the last thousand yeeres and more the custody of the sacred a Of the outward letter Bible of the Apostles Athanasias and the Nicene Creede preserved thē from perishing by Pagan lew or heretike yea from whose hands or Treasure-house the Religiō now established not only b The Christians of the primitiue Church received the Scriptures
from the Scribes and Pharasies and we from the Papists their successours received all the partes of Scripture shee maketh vse of but also learned the c These we haue learned froÌ„ the Scriptures forme of Christening Marrying Churching of women Visiting the sicke Burying and sundry other like as their books translated out of ours doe declare And therfore our religion must needs be the d A manifest non sequitur elder Nor can it be told as we can easily tel al other sorts of ReligioÌ„s what e The Papistes fell by litle and litle from the purity of the Primitiue Church vntill as length their Church formalcy became the Church of Antichrist former Society we did ever supplant or invade or took from it either our first possession of the Scriptures forme of Sacraments or any other Ecclesiasticall rites or ceremonies Resolution of the 13. Reason Popish Religion hath had for the last thousand yeeres and more the custodie of the sacred Bible c. Ergo Popish Religion is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 By the same reason the Iews also may proue the truth of their Religion for vnto theÌ„ as the Apostle saith were of trust committed the Oracles of GOD and it is certaine the Christians received the Scriptures from the Iewes Also Ptolemaeus Philadelphus King of Egypt might confirme his Religion if this Reason were currant Ioseph Antiq. Iudaic. li. 14. cap. 2. Zonar li. 1. Annal. But I answere 2 As the Iewes Ptolemaeus Philadelphus so haue the Papists kept the outward letter of the Scriptures but regarding more their owne fantacies and traditions they lost the sincerity of doctrine as is manifest by examination of the particuler points of their religion by the Scriptures whereof they bragge so much 3 We haue learned the forme of Christening Marrying c. out of the Scriptures Neither if we had learned these of the Papists could they gaine any thing thereby for we doe not condemne al such things as they beleeue or practise but only those whereof in matters of faith they were the auctors inventours 14. Reason of Religion or borrowed of other heretiques Popish Religion observeth daies times contrary vnto the doctrine of the the Apostle Gal 4.10 worshippeth GOD in vaine teaching for doctrines mens precepts Matt. 15.9 And therfore it is the religion of Antichrist II. To the Consequence As the Scribes and Pharasies and Ptolemaus Philadelphus were not the true Church albeit they had the keeping of the Oracles of God so neither are the Papistes the true Church although they haue had the custody of the Bible 14. REASON OF RELIGION A Religion that ' instituted the feasts the fasting daies and al the goodly ceremonies and solemne observations which are yet vsed though many other pared away and commanded in the Protestant religion as the festivities of Christmas Easter Ascension Whitsontide and the Eues and feasts of the Apostles likewise the fastes of Lent and Ember daies aâ—stinence on Frydaies Sauirdaies much holesome and very commodious to the Common-weale Semblably the rites and sacred formes kept in Coronations instalments and in all other sorts of solemnities that carry either state decency or veneration with them Resolution of the 14 Reason Popish Religion instituted the feastes and fasting daies and all goodly ceremonies and solemne observations Ergo Poperie is true Religion and therefore to be tolerated ANSWERE I. To the Antecedent 1 IT was not Popery which was the institutour of these ceremonies which we vse For the Papists theÌ„selues confesse they haue receaved them by tradition from the ancient fathers And such indeede as haue bin invented by them we haue abrogated and condemned 2 The Popish fast our abstinence from flesh vpon some daies doe infinitely differ theirs beeing ioyned with the opinion of merits and of divine worship Ours being only a civill and politique constitution not ioined with any opinion of religion II To the Consequence Speaking of those ceremonies whereof the Papistes are auctors and institutors we may iustly argue the plain contrary thus Popish Religion observeth daies and times contrary vnto the doctrine of the Apostle it instituteth set daies of fasting prohibiting certaine meates for religion and conscience sake as the ancient Heretikes were wont to do and neglecting the Scriptures embraceth vaine and wicked traditions contrary vnto the doctrine of our Saviour Matth. 15. Ergo Popish Religion is not Apostolicall but the Apostatied Religion of Antichrist Reason of Religion 15 15. REASON OF RELIGION Popish Religigion being weary of Christes yoke hath reliâ—â— quished his discipline turned againe vnto impotent beggerly rudiments Gal 4.9 yea and invented the Canon law which setteth vp the Pope aboue Iesus Christ therefore it is the religion of Antichrist A Religion that a founded the Ecclesiasticall censures and sorts of discipline as suspension interdiction excommunication irregularity degradation and the like and was also the author of the Canon law studyed through out the vniversall Christian world many points both of her censures lawes and discipline practised by the Protestants themselues Resolution of the 15. Reason Popish Religion founded the Ecclesiasticall Censures sortes of discipline and was the auctor of the Canon Law Ergo Popish Religion is true and consequently to be tolerated ANSWERE MIserable silly base Sophisters Doe the Suppliants thinke these currant arguments in this learned age I answere 1 Ecclesiasticall Censures be ancienter then Popery as is manifest in the monuments of Apostolicall writing in the Gospel the Acts Epistles of the Apostles 2 If Popery were the founder of any Ecclesiasticall censures yet were it not therefore true Religion For may not the rankest Heretiques ordaine some things well but they must needs therefore challendge all other partes of their doctrine for true and sound 3 Popery swarved from the right discipline instituted by Christ and his Apostles invented infinit numbers of base and beggerly ordinances whereby they crucifie mens soules and consciences declare themselues Apostataes and contemners of Apostolique Censures 4 The Canon Lawe the whole scope and end of it being the establishing of the Popes auctority aboue Iesus Christ and aboue al that is called GOD doth most manifestly testifie the Pope to be Antichrist and his Church Antichristian as I haue elsewhere plainely demonstrated Reason of Religion 16 16. REASON OF RELIGION A Religion that only hath canonized her professor for Saints after death and celebrateth their annuall memories wherby their names ever liue in honor and all posterity incited both to glorifie God for his graces bestowed on them and also studiously to imitate their vertues Whereby that asseveration of the Prophet is verified a Popish religioÌ„ having out of the Scriptures no other blessings to bestow vpon her professours but that of the Devill vnto Saule 1. Sam 28.18 To morrow shalt thou thy sonnes bee with mee Because shee would bee equall with GOD
seizeth vpon heaven and placeth therein such as haue committed fornication with her And therefore it is the religion of Antichrist Thy friends ô God are very much honoured of me Likewise that saying of Ecclesiasticus fulfilled * Nations shall declare his wisdome the church speake forth his praise and also the rites of friendship true loue observed which is to loue our friends frind for our friends sake and incomparably more the Saints of God for their and our loue towards God a Psalm 138.17 * Cap. 39.14 Resolution of the 16. Reason Popish religion only hath canonized her Professours for Saints after death and celebrateth their annuall memories Ergo. What Popish religion is Antichristianisme ANSWERE 1 I grant the whole 2 Blasphemous wretches Is it not inough more then inough that miserable Papistes with intolerable boldnes arrogate vnto themselves the name of Catholiks al the prerogatiues priviledges of Christs Church in earth but with sacrilegious impiety they will needs lay violent hands and seize vpon heaveÌ„ the throne of GOD the kingdome of the SAINTS blasphemously challenge the same for their Professours who it is most certaine are cast downe head-long into the pitte of hell 3 Iudge not Christian Reader that I pronouÌ„ce this sentence vnadvisedly rashly or vncharitably * Note well Never any Man DYING a PAPISTE enioyed heaven or escaped hel I have the word of GOD for my warrant herein which must iudge both thee and me Read Apocalyps 14. vers 9.10 11. the Text is pregnaÌ„t plaine This point I haue handled at large in my booke De Ecclesia Antichristi 4 Holy Sainte LVTHER saith Papa muleâ—s in sanctorum Catalogum refert qui taima detrusi sunt tartara loanneÌ„ HussuÌ„ damnatum Satanae tradidit quem coeli beatum esse incolam nemo dubit averit nisi qui Christum veracem esse negaverit Absit ô Papa me tibi SanctuÌ„ indicari te Satanae Sanctum esse faecilè patior Luth. in Colloq de Ioanne Huss Reason of Religion 17 17. REASON OF RELIGION A religion whose refuse and revolted Priestes are deemed lawful and a Manifest vntruth â—ufficieÌ„tâ—y ordered to preach the word of God to minister Sacraments to exercise all spirituall iurisdiction in the Protestant Puâ—â—ane Congregation A proofe which seemeth vnanswerable that b They argue ex non concessis our Church is the true Church for were her doctrine false she teaching in many points as shee doth it must needes follow that she is c This we grant the synagogue if not the arch-synagogue of SathaÌ„ consequeÌ„tly he hath not can possibly haue God the divell being so contrary d Popish Priests are no lawfull Ministers in the true church auctority to initiate make lawfull compleate Ministers for exercising spirituall faculties in the true Church Neither is the Protestant Minister or Bishop comming to our Catholike fraternity as many come of the first sorte reputed other then for meere e Certainely hee that denieth falleth away fro the faith of Iesus Christ is vâ—worthie to bee a Minister of his Gospell lay-meÌ„ without orders Resolution of the 17. Reason Popish religion is that whose refuse and revolted Priestes are deemed lawfull sufficiently ordeined to preach the vvord of GOD to minister the Sacraments and to exercise all spirituall iurisdiction the Protestant Congregation Ergo. Popish religion is vndoubtedly true religion and consequently to be tolerated ANSWERE I To the Antecedent 1 WE hould Popish Priests accursed because their Priest-hood is not of GOD. But if in obedience to the divine coÌ„mandement Apoc. 18.4 they come out of Babylon forsake Antichrist renouÌ„ce their errours ioyne theÌ„selves vnto the true Church of Christ if theÌ„ they have sufficient giftes are willing to exercise that function or if otherwise the Church hath neede of their helpe that way they may ought to be received as Ministers of Iesus Christ 2 Neither is it any greasing or shaving which they received in the Popish synagogue that makes them to be Ministers in deede the Popish ordination being nothing else but meere prophanation but they having fit gifts and other necessarie circumstances concurring their being acknowledged to be true Pastours and Ministers by the whole Church the Magistrate and People 3 There is no true Ecclesiastical vocation in the Papacy because they have remaining in their Church no appearance of such things as by the word of GOD are required for the constitution of a lawfull vocation They have no Election no examination of doctrine no approbation of manners nor consent of the Church But let vs examine their owne Canons 4 If they which come vnto their Bishoprikes either by money or by the favour of Princes be not Bishops indeed and have no right of instituting other Bishops or ordaining Priestes as the ancient Canons expresly testifie Can. Apost 29. 30. CoÌ„cil Chalcedon Can. 2. If a Bishop cannot be elected but by a Synode and if the election of him that is otherwise elected be meerely voide no election at all as was decreed in the Councell of Antioch If they who sell or buy their Orders bee no Priestes as the Councel of Basil concluded theÌ„ what one Bishop or Priest is there in the Popish Church that hath a lawfull calling 5 Briefly in few wordes Popish PRIESTES Note well are no more the Ministers of the Gospell of Iesus Christ then were the Priestes of Bacchus or any other idolatrous Sacrificer among the heathen Gentiles II To the Consequence 1 The Consequence hath no coherence with the Antecedent for it doth not follow that because Popish Priestes acknowledging their heresie and confessing the Gospell of Iesus Christ being every way fit for the Ministrie by the approbatioÌ„ of whoÌ„ it appertaineth vnto are received as Ministers amongst vs therfore Popery is true religioÌ„ seeing they presume to do nothing by that auctoritie whereby they were ordained in Popery but for all their orders take themselues for meere lay-men 2 The Argument is thus rather concluded Popishe Priestes being in themselues execrable if they renounce Antichrist and turne vnto the Lord by the approbation of the church are lawfull Ministers of the Gospell Ergo Popish religion which ordained such Priests is execrable and the religion of Protestants whereof after their conversion they are lawful Ministers is the true religion and faith of Iesus Christ Reason of Religion 18 18. REASON OF RELIGION A Religion to whose antiquity and veritie of most part of her doctrine controversed the fashion of every Church Chappell and Chancell the records of every Hospitall Colledge and Popish Religion is no ancienter then the Abbres Cloisters of Friers and Nunnes Anbey decared yea every ancient sepulched church-window graue-stone do bring giue apparant evidence as thing al wearing her badges and contestoying her elder childrens faith devotion and piety Resolution of the 18. Reason Popish Religion is that to whose antiquity and
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
de vita B. Greg. receiving of an Angel and of e Jbid cap 23. the Lord of Angel in the persons of poore Pilgrimes to his tables is sufficient proofe of his sanctity of Gods extraordinary lâ—ue towards him And that he taught no hereticall superstitious or false doctrine it is likewise manifest by the sitting of the holy Ghost on his heade in forme of a Doue at the time of writing his bookes as f Apud Iohan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a deare familiar friend of S Gregories much conversant with him witnesseth to haue seene most often How powerable also this holy Doctors praiers were with God it well appeareth by this that for the g JdeÌ„ l. 2. c. 41. conversion of an incredulous misbeleeving woman thinking the bread which her selfe had made could nâ—t be changed into the body of Christ he both turned a sacred host into appearance of flesh and after againe into the forme of bread as it carried before Which with other manifold miracles of his most clearely restifieth that he was neither of ill life nor ill beliefe but holy in the one and Apostolicall in the other Neither did the said fowre Doctors a consideration of much importance differently teach or one impugne the other in any of the points of doctrine aboue mentioned but they â—all concurred in one vniformity of opinion without contradictioÌ„ or least shew of dissent Yea not only these towre most renowned Clearks the chiefe lights of Gods church next after the Apostles agreed most vniformely as we haue said in the foresaid controversed points of religion but g An impudent vntruth all the primitiue writers conspired likewise in the same As in h Yet more dumb shewes of forged and falsified Fathers proofe of the sacrifice vse holinesse of the Masse a Apostolicar constitut l. 6. c. 23. epist. 2. 3. de officio sacer dotum cleric Clement consecrated b Tertullian de praescript cap 32 Epiphanius hearesi 27. Ruffinus in preafat libri Recognitionum Bishop of Rome by S. Peter c Ecclesiast Hierar cap. 3. Dionvsius Areopagita S. Pauls d Act. 15. disciple and by him e Helduinus Abbas or dained Bishop of Athens f Epist ad Smyrn Jgnatius S. Iohn Evangelists g Simeon Metaphrastes in vita eius auditor and by common coÌ„sent of the Apostles assigned Bishop of Antioch h Adversus beares li 4. cap. 32 34. l 5 ca. 2. Jrenaeus scholar to S. Policarp and he scholar to S. Iohn Pope k Epist. 1 cap. 2. Anacletus the fourth from S. Peter Pope l Epist 1. cap. 4. Alexander the second from Anacletuâ— Pope m Epist. ad omne vniversaliter cap. 2. Telesphorus the secoÌ„d froÌ„ Alexander with others their next successors n Apud Gratianum de consecratione distinctione 1. cano omnes Basilicae Higinus o In Codice 5 libroruÌ„ lib 4. cap. 117. Pius p Apud Burchardum lib 5. cap. 29. Jvonem part 2. cap. 98. Anicetus q Apud Gratianum de consecraeti dist 1. cano hoc quoque Soter al receiued Saincts Martyrs Also the Liturgie of the Church of Rome delivered by S. Peter the Liturgie of the Church of Hierusalem written by S. James the Liturgie of the Church of Alexandria composed by S. Marke the Liturgie of the Church of MilaÌ„ made by S. Barnabas The Liturgie of the Church of Cappaciocia coÌ„piled by r Floruis circiter annum 370 Saint Basil The Liturgie of the Church of ConstaÌ„tinople set forth by Saint s Floruis anno Christi 380. Chrysostome And likewise the-Liturgies of the Aethiopian Syrian and Armenian Churches which all with some other doe most cleerely witnesse the sacrifice vse and veneration of the Masse do also approue the ceremonies and divine mysteries represented and expressed therein In like manner for proofe direct evidence of the ancient practise fruit and obligation of auricular Confession S. a Apostolicar constitut lib. 2. cap. 33. epist. 1. ad Jacobum frairem Domini Clement S. b Epist 8. ad Domophilum Dionysius S. c Adversus haereses lib. 1. cap. 9. sleruit circiter an 160. Irenaeus d Homil. 2. in Leuiticum Hom. in Psal â—7 floruit 230. Origen e Lib. de paenitentia cap. 10 12 floruit 200. Tertullian S. f Lib. de lapsis floruit 250. Cyprian g Lib. 4. diuinar constitution ca. 17. floruit 320. LactaÌ„tius who so highly advaÌ„ceth Confession as hee maketh it one distinctiue note h Jdem cap. vlt. eiusdem libri of the true church S. i Serm. in illa verba Profecti in pagum quiex advers c. floruit circiter annum 340. Athanasius S. k Canone 18. in Mattheum flor 346. Hilary l Lib. de paenitentia confess flor 350. Pacianus S. m Jn regulis breuiorib regula 229 288. Bafil S. n Tom 5 lib. 2. de sacerdetio Chrysostome S. o Ep. 80 ad episcopos Campaniea epist 91. ad Theocorum Foroiulij episcopum flor 450 Lee with other writers of best note in every age since Christs time hitherto And as the primitiue ancient Fathers Saints do yeelde their absidant testimony in confirmation of these two points so do they vndoubtedly also afford if this place would give leave to particularize very ample evidence in i Our lyers all the other points before mencioned in question betweene vs our oppositors Nay if we may be so bold as to deliver our opinion plainely without concealing ought in this matter the manner that our adversaries vse in citing places out of the ancient Fathers against vs is but the k A shamelesse stander study of meere wrangling and no other then a demonstratiue token of an exceeding contentious spirit wilâ—ully affecting to blind-fold mislead it selfe For were they sincere and loued truth aboue althings they could not possibly l Divelish caâ—â—â—â—â—iations dismember wrest and picke out sentences of their workes in the order and to the purposes they do not letting to racke their words to a sense which the writers never meant yea contrarie oftentimes even to the generall scope and drift of those bookes whence they cull the peeces they alleadge contrarie to the evident letter and plaine passages of their other writings contrarie to the faith they professed liued and died in contrarie to the Religion of the Age they wrote in contrarie to the Doctrine of the Church that first admitted them for Doctors or received them for Saints contrary to the profession of their lives state of vocation contrary to the anguage and nature of their owne deedes to the titles and dignities they held to the opinion and censure which al former ages retained of such their parcels of writing So that words and words commonly disioynted
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
robbe him of the end he suffered for namely to sanctifie and cleanse his Church as S. Paule witnesseth to render is glorious vnto him it were the church being as the same Apostle writeth Christ bodie and the fulnes of him to make Christ a head bodilesse and take as it were his totality or perfection from him it were to divorce our Saviour from his dearely beloved spouse a Ephes 5 29. formed out of his side vpon the crosse and inseperably ioyned in marriage with him it were to bereaue his omnipoteÌ„t Maiestie of b 1. Tim. 315. Colos 1.14 Psal 2.8 his house kingdome lotte and heritage vpon earch for such is his Church vnto him and so called in holy Scripture yea it were directly to charge the Prophets the Apostles and even Christ himselfe either with vntruthes or absurdities The Prophets because these words are reade in c Esa 60.11 Cap 61.8 Esay Thy getes speaking to the future Church of ChristiaÌ„s shall be opeÌ„ continually neither day nor night shall they be shutte the strength of the Gentiles and their Kings may be brought vnto thee And in another place I the Lord will make an everlasting covenant with them and their seede shall be knowne among the Gentiles and their braunches in the widst of people All that see them shall knows them that they are seede which our Lorde hath blessed What could be plainer spoken for proofe either of the f This is not proved from thence the perpetuitis wee graunt visibility or perpetuitie of Christs Church her gates saith he shall be open coÌ„tinually shut neither by day nor night and that God hath made and everlasting covenant with her and that g But he saith not All shall see all that see her children shall know theÌ„ know that our Lord hath blessed them The Apostle because S. Paule writing to d 1. Tim. 3.15 Timothie teacheth him how he ought to coÌ„verse in the house of God so terming the church of God now if the church were invisible the instruction must needes be vaine and absurde for none can converse in an h Neither do we say that the Church is alwaies invisible invisible house Again e Acts 20.28 Matth. 28.20 S. Luke writeth that the holy Ghost placed Bishops in the church of God to rule the same but who can rule a flocke that is either invisible or vnknowne Christ himselfe because he promised his Apostles to remaine with them all daies to the consummation of the world Which promise being made to the Apostles was made to a visible Church and for that they were not being mortall to live to the worldes ende the promise was vndoubtedly made to them and their Successors in their persons and i A plaine inconsequence therefore the Church neither ever to cease or become invisible Neither can the reasons and places precedent be avoided by the ignorant distinction of a invisible and invisible Church vnderstanding by the latter the hid and vnknowne congregation of the Predestinate because the Church being a society of men as all writers affirme and every society requiring of necessity some visible signe badge ceremony bond rite profession inrollemeÌ„â— or some other like marke wherby the members of the same may be knowne one to the other and also from others which essential point failing in the company of the predestinat they can no way possible make vp the k False Contra Faust lib. 19. cap. 11. realtye name or nature of a Church For as S. Austen truely writech In nullum nomen religionis sen ve rum sâ—u falsum coagulari homines posiuns nisi aliquo signaculos um vel Sacramentorum visibilium consortio colligentur Men cannot be incorporate in any one name of Religion either false or trueâ— vnlefle they be combined togither by some communitie or participation of visible seales or Sacramentes Againe this hid and vnknowne predestinate company which must be thought to constitute an invisible Church do l A foolish Dilemma see the Answere either refuse or not refuse to communicate with the false and adulterous church in Ecclesiasticall subiection service sacraments and externall worship if they do refuse then is their company and Church not invisible but most visible markable on the other side if they do not refuse then sith the false Church is by testimony of the holy Ghost †Apoc. 2.9 the Synagogne of Satan her doctrine b 1. Tim. 4.1 the doctrine of Diuels they must needs be guitly of damnable sin by such their partaking with her And therefore their company not Gods Church because that multitude cannot possibly be Gods Church wherein there are none c Ephes 5 27. Aug. contr Donatist post Col. cap. 20. de doctr Christi l. 3 c. 34. Retract li. 2. c. 18. epist 48. ad Vincentiâ—â—â— good but all wicked dissemblers cloâ—ers of their faith With the hart d Rom. 10.10 saith S. Paul we beleeue vnto iustice but with the mouth vnderstanding thereby all externall actions confession is made to salvation And the same Apostle biddeth all men e Rom. 16.17 Tit. 3.10 to avoide false teachers and f 2. Cor. 6.17 separate themselues from them yea g Ioh. 10.5 not to follow them but to flee from them is a marke which cur Saviour himselfe giueth of distinguishing his true sheepe from others We would say by that is said that perpetuall visiblenesse being an m Begging of the question essentiall quality note of Gods church and ever really existing with vs and in our Religion as all sorts of testimonies in the world doe witnesse and in no other company or congregation soeuer it followeth that n Impudent Beggers our Church is the sole true church and spouse of Christ Resolution of the 31. Reason Popish Religion is that whose professant company or congregation hath bin evermore since the first planting therof very visible perspicuous Ergo Popish religion is true religion and so to be tolerated ANSWERE To the Antecedent 1 I grant that from the yeere of Christ 605 when the dispersed points of Popery began to be established in the Primacy granted by Phocas vnto Boniface III. the professsant company thereof hath bin very visible and perspicuous 2 But it was not so from the beginning As the light in the first day was carryed vp and downe without any guid Gen. 1. and at length governed by the Sunne which God created for that purpose So the mystery of Popery at the first in the time of the Primitiue Church was stayed in no certaine subiect but wandred invisibly in the divers passages of running wits till at last it was setled in the See of Rome in the person of Boniface III. and his successors II To the Consequence 1 Popery is not therfore true Religion because from the first planting therof by the Divell the professors of it haue bin visible because visibility in that sense is
not a propertie belonging vnto the Church of God I We BELEEVE the holy Catholike Church But faith is the evideÌ„ce of things which are NOT SEENE Heb. 11 II In the visible Church there are many Hypocrites but God only knoweth who are such De occultis non iudicat Ecclesia And Christ ONLY knoweth who are his Ioh. 10.2 Tim. 2. III By examples in the holy Scriptures the Church is described to be invisible 2. Chron. 15.3.4 Now for a long season Israel hath bin without the true God and without Priest to teach and without law But whosoever returned in his affliction to the Lord God of Israel and sought him he was found of them At this time Christ was not without his spouse but albeit the Ministry was corrupted hee had his invisible Church 1. King 19.18 I leaue seaven thousand in Israel that haue not bowed the knees to Baal This company was not seene with corporall eies And in the time of Christs coÌ„ming GOD had his invisible Church Marie Ioseph Zacharias Elizabeth the wise men that came from the East Simecon Anna c albeit publike Ministery was corrupted IV Paule saith Rom. 2.28.29 He is not a Iew which is one outward neither is that circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision it of the heart in the spirite not in the letter whose praise is not of men but OF GOD. 2 Those places of Scriptures which the Suppliant quote proue only the durance holynes integrity good workes of the Church not the visibility thereof vnto all persons at all times 4 As for the suppliants Dilemma The vnknowne companie did either professe their faith and refuse to communicate with the false Church or they did not If they did professe their faith and refuse to communicate with the other theÌ„ was it not invisible If they did not professe their faith nor refuse to communicate with the false Church they could not be the true Church c. I answere 4 I. If they did not professe their faith c they could not be the true Church Here the Suppliants meane publike profession and open refusall we deny this Position indeed they can never proue it By their reason this is a good argumeÌ„t Those seaven thousands which bowed not their knees vnto Ball either professed their faith or did not If they did professe it how could not Elias see them If they did not professe it then they were not the true Church and yet who seeth not the vanity of it 5 II. They adde That vnknowne company coÌ„municated with the false Church I marvel how the Suppliants know this Go to let vs vrge them with a Dilemma seeing they affect such kind of arguing so much I that company was vnknowne hovv know they what they did If they were not vnknowne but professed openly then what haue they to obiect 6 The Christian Reader may read in the 8. and 9. Chap. of the Prophecie of Ezechiel concerning those faithfull people that mourned and cryed for the abominations that were committed in Hierusalem how the Lord coÌ„maunded to set a marke on their forheads least they should perish learne thence that the Lorde wanteth no meanes to vindicate and saue his Church from destruction even in time of greatest calamity Reason of Religion 32 32. REASON OF RELIGION A Religion in whose largenes spreading amplitude over the whole world the predictions and promise of our Saviour are a These predictions are not verified in Popery but in true Christianitie verified not can take their truth and verification in any other sect or doctrine that ever was or is at this day on earth This Gospell of the kingdome saith our Saviour shall bee preached in the whole worlde for a testimony to all Nations Mat. 24.14 And by the pen of another Evangelist That penance shoulde be preached in his Name and remission of sinnes vnto all Nations Luk 24 47. And our Lord also compared this his Gospell to a Mustard seede one of the least of all seeds in the beginning but wheÌ„ it is growne it maketh great boughes so that the birds of the aire that is as Expositors interprete the greatest Powers and the most wise of the world come and dwell vnder the shadow thereof Mat. 13.31 Mark 4 32. making their residence happynesse and rest therein A resemblance predictions which cannot agree or fall in with any b An evident vntruth other religion saue only with the Catholike Romane Religion and with this very fully as the particulars precedent and subsequent doe cleerely demonstrate Resolution of the 32. Reason Popish Religion is that which is spread over all the world Ergo Popish Religion is true and to be tolerated ANSWERE 1 THis reason is the very same with the 29. and is there answered 2 Those predictions which the Suppliants speake of doe belong only vnto our Church For wee professe that very same doctrin which the Apostles preached vnto the whole world Many Kings great Powers and infinite Wise meÌ„ are professours of our Religion Yea our religion at this instant is much more diffused abroad then Popery is For we see that most kingdomes and countries in Christendome haue shaken of the yoke of Popery yea there is no Province nor Citty in Europe but there are therein very many who are addicted vnto the Gospell of Christ disclaime Popery and professe the same religion that we doe Reason of Religion 33 33. REASON OF RELIGION A ReligioÌ„ that hath alwaies had as the Apostle assureth Gods church should ever haue yeelding also fowre weighty causes of the same a perpetuall visible continuance of knowne a Not Popes Cardinals Pastors and Doctors to the consummation of the Saints the first cause vnto the worke of the ministery the second cause vnto the edifying of the body of Christ the thirde cause that now we be not children wavering and caried about with every winde of doctrine the fourth cause and this vntill wee meete all into the vnity of faith that is to the worlds end Which successiue eveâ—â—ontinuing duration of Pastors and Doctors the same being also promised before to the true Christian Church by severall a Psal 88.31 sequ Esa 59.20 21. Ierem 31.31 sequ Ezech 37.25 Prophets and so greatly materiall in it selfe as without it there can be (b) False See the answere no Church as both b Lib. 4 epist 9. S. Cyprian and c Lib. contr Luciferian S. Hierom doe absolutely affirme hath not nor can bee ever proved to haue beene fulfilled in any other Church saue only in the Catholike Romane Church and in it most apparantly demonstrable by the Ecclesiasticall histories of all ages and by the shorte space or rather momentary blast of time that al other Religions compared with ours haue indured Resolution of the 33. Reason Popish Religion hath alwaies had a perpetuall visible continuance of knowne Pastours and Doctors