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
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
not orious heresie that hath infested the Primitiue Church to make vp the whole and intire body of Antichristian Doctrines So that Poperie may be iustly tearmed an Epitome of Heresies 1 The Patriarke and ringleader of all Heretiks was Simon Magus Irenae lib. 3. in Praefat. of whom mention is made in the Acts of the Apostles that he thought it no sinne to buy the gifts of the holy Ghost Act. 8.9.10 c. to whom also is adscribed the vse of exorcismes Irenae lib. 1. cap 30. The Papists in like manner buy and sel spirituall things for mony Baptist Mant. lib. 3. de Calamit temp vse to exorcise not onely intelligent but also brute and senselesse creatures as water oile salt herbs candles c. Dist 21. cap. 1. Cleros 2 The Disciples of Simon Magus whom Irenaeus termeth the fore-runners of Antichrist Iren. lib. 1. ca. 8. prostrated themselues before images and worshipped theÌ„ with odoriferous perfumes incense and offerings Euseb Hist Eccl. lib. 2. cap. 12. Ederus in Babyl pag. 5. which thing is notoriously knowne to be practised by the Papistes 3 Againe the Simonians bragged much of their vnwritten verities wheÌ„ they were reproved by the Scriptures they accused them as if they were not right nor of auctoritie that they were diversely spoken and so to bee interpreted and that by them the truth could not be fouÌ„d out by those that are ignorant of tradition Iren. lib. 1. c. 1. lib. 3. cap. 2 which also is written of other Heretikes as the Sethians Epiphan Haeres 39. the Archontikes Epiphan Haeres 40. the Severians Epiphan Haeres 45. the Encratites Epiph. Haeres 47. and the Bardesanistes Epiph. Haeres 56. Also Artemon Euseb Hist Eccl. li. 5. cap. 28. Basilides Valentinus the Marcionistes Clem. Alexand. lib. 7. Strom. pag. 353. the Carpocratianes Iren. lib. 1. c. 24. Ptolemaeus Epiph. Haeres 33. Arrius Athanas Orat. 2. contra Arrianos p. 124. Secrat lib. 1. Hist Eccl. cap. 6. Eutyches Concil Chalcedon Act. 1. vaunted that their doctrine was very auncient receaved by tradition from the Apostles and continued vnto that day by not-interrupted Succession These shiftes also the Papistes have embraced For seeing that they cannot stand by the Scriptures they flee vnto Traditions and vnwritten verities and accuse the Scriptures of vncertainty insufficiency want of auctority c. iust as the olde Heretiques did 4 The Papistes have learned Extreame Vnction of the Valentinians Irenae lib. 1. cap. 18. and of the Heracleonites Aug. lib. de Haeres cap. 16. Epiph. Haeres 36. their Orders and quiets of Angells of the Archontikes Epiph. Haeres 40. the worshipping of Angels of the Angelists and Caians Aug. de Haeres cap. 39. the vse and worshipping of Images of the Carpocratians Iren. lib. 1. cap. 24. Epiph. Haeres 27. Aug. de Haeres cap. 7. the worshipping and adoration of the Virgin Mary of the Collitidians Epiph. Haeres 79. The veneration and worshippe of the crosse of the Armenians Niceph lib 18. cap. 45. the Baptisme of women of Marcion Epiph. Haeres 42. the insufficiency of the Scriptures the lawes of fasting Purgatorie Limbus Patrum of Montanus Epiph. Haeres 48. Appollonius apud Euseb lib. 5. Hist Eccl. cap. 17.18 Tertull. lib. 4. de Anima in fi lib. de Coron Milit. lib. adversus Praxaeam Reliques of the Sampseaans Epiph. Haeres 53. voluntary poverty and single life of Priestes of the Apostoliques Aug. de Haeres cap. 40. Epiph. Haeres 61. 5 With the Ebionites the Papistes will not be iustified by faith only Euseb Hist Eccl. lib. 3 cap. 24 but also by their owne workes and inherent righteousnes as the Catharistes or Puntanes haue taught them Isodor Etymolog lib. 8. cap. 4. de Haeres 6 The Pelagians held that Adams sione was not propagated into the Posterity but only in respect of the guilte that Children are borne without originall sin that concupiscence was in man before the fall that man may satisfie the law of GOD in this life that man after the fall retaineth stil his free-wil that the GeÌ„tiles by nature could fulfill the Law that God did not command vs things impossible Aug. de Haeres cap. 88. Epist 89.90.92.94 de gratia lib. arbit 1. lib. 5 cap. 5. 9. alibi passim Hieron Epist ad Ctesiphont libr. contra Pelagian editis The Papistes hould all these pointes 7 The Novatians doubted of the remission of their sinnes Ambros lib. 1. de Paeniten cap. 2. lib. 2. cap. 5. So do the Papists The Cerinthians and Nazareans observe the Mosaicall ceremonies Aug. de Haeres cap. 8. 9. So do the Papistes The Manichees minister the Eucharist in one kind Leo serm 4. de quadrag So doe the Papistes Marcus made his followers beleive that in the Eucharist the wine was turned into blood Epiph. Haeres 34. So do the Papists theirs 8 The Manichees condemned marriage in their elect that is their Priests Aug. Epist 74. So do the Papistes in theirs The Eucratites bragged of their continency yet were notable whoremasters Epiph. Haeres 47 pag. 180. Such are the Papistes 9 The Donâ—tistes tied the Church to one certaine place termed theÌ„selues only Catholikes Aug. de Haeres c. 69. varijs in loeis praeterea Cassian in Psal 60. So doe the Papistes The Mirabiliarians vnder pretense of miracles devulged their errours Niceph. lib. 8. Hist Eccl. cap. 35. lib. 14. cap. 45. So doe the Papistes 10 The MarcosiaÌ„s baptised in an vnknown tongue Epiph. Haeres 34. Irenae lib. 1. cap. 18. So do the Papistes The Messalians restrained the force of Baptisme to former sinnes Theodoret. divin decr cap. de Baptismo So doe the Papistes The Talians abstained from marriage as a state of life impure and vnperfect Aug. Epist 47. So doe the Papistes 11 The Meletians vse small belles in celebrating their misteries Theodoret. Heretic fabular lib. 4. So doe the Papistes The lacobines and Armenians pictured God the Father and God the holy Ghost Niceph. lib. 18. Hist Eccl. cap. 52. So doe the Papists The Nudipedals or bare-footed brethreÌ„ vsed ever to go bare-footed Aug. de Haeres cap. 68. So do the Papistes in their Pilgrimages many Friers at all times 12 Peter Gnapheus was condeÌ„ned because he caused the invocation of Saints to bee mingled amongst the publike praiers of the Church Niceph. Hist Eccl. lib. 15. cap. 28. The Papistes doe the same The Priscilianites disioyned married folkes for religion sake Aug. de Haeres ca. 70. also they boast of their revelations Epiph. Haeres 49. The Papistes doe both 13 The Helcesaits make Christ in heaven to differ from Christ in earth Theodoret. Haeretic fab lib. 2. So do the Papistes who say that Christ in heaven is visible and palpable and in earth invisible impalpable The Eutichians affirmed that Christ had a body without shape dimeÌ„sions or circumscription Leo de ieium 7. mens ser 6. the Papistes say the same of Christ in the
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
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
any time the Divels goe out of the possessed by Popish exorcising vndoubtedly he is not cast out but doth willingly how vnwilling soever he seemes to be leaue the body to gaine many soules 3 The Protestantes haue power to cast out Divels out of the Possessed by Praier and Fasting which are the ordinary meanes which Christ left in his Church for that purpose Mark 9.29 And doe so as is certaine by Experience Pet. Martyr in ver 65. Cap. 8 lib. 1. Reg. loan Chassan Loc. Com. lib. 1 Cap. 17. p. 6. pag. 62. Melancth in Concil Iudicijs Theolog. part 2. pag. 117. Beza Hist Pass Hom. 26 pag. 656. Vogellius in Thesaur Theol pag. 980. Danaeu quast 38 in Marcum pag. 147. Mark Kemait Exam part 2. de sacram Ordinis Which in effect is the same with the Word of God 4 Origen saith Si aliquando oportuerit nos eirca curationem Daemoniacorum permanere non adiuremus neque interrogemus neque loquamur quasi audienti Spiritui immundo sed permanentes in Orationibus Ieiunijs impetremus patients salutem à DEO abigamus Ieiunijs Orationibus nostris Spiritus maliguos Orig. Tom. 2. in Matthaum Tract 4 pag 57. edit Froben An. 1545. Reason of Religion 38 38. REASON OF RELIGION FInally a Religion that we descend to a They haue bin tedious enough already no more particulars which by more meanes stronger then any other kinde of religion keeketh b How true this is appeareth in the answere by the nature of her doctrine and holy ordinances the subiectes allegeance to their temporall Lords teaching that (a) D. Tho. 1.2 q 96. art 4 CoÌ„cil Ephe to 4. ca. 16 Peltano interpr the iust lawes of Princes doe binde in conscience and some kindes also of vniust lawes vpon feare of scandall and likewise decreeing (b) Conâ—il To let 5. cap. 1. Concil Meldense ca. 14. 15. that all such as moue sedition against their Soveraigne or obstinatly impugne or disobey his lawful commandements should be c And why not presently hanged presently excommunicated and all the faithful debarred to keepe them companie And a religioÌ„ which hath evermore blessed the kinâ—s that were her d The lovers of the great whoore are made partakers of her plagues lovers and children with more peace with more loue of their subiects with more prosperitie with more victories with more true glory with more temporall and eternall renowne then other Princes who were her enemies or aliens at any time attained to as the registers of former ages and the memorials of the present are most cleere and e We deny it and you can never proue it vndeniable witnesses Resolution of the 38. Reason Popish Religion by more meanes and stronger then any other kinde of religion keepeth by the nature of her doctrine and holy ordinances the subiects in due alleageance to their temporall Lords Ergo Popish Religion is true and consequently to be tolerated ANSWERE I To the Antecedent 1 THE vanity of this reason is detected in many places before especially in the Answere vnto the first reason of state pag. 6.7 But more particularly 2 What dare not these brasen-faced Suppliants affirme if happily thereby they may obtaine their desires They say Popish religion by nature of her doctrine keepeth the subiects in due allegeance to their temporall Lords yea and that more then any other kind of religion A bold assertion This dependeth vpon the triall Let vs open their bookes and see what their Rabbiues teach 3 Behould the whole torrent of their writers CoÌ„mentators Positiue writers School-meÌ„ Canonistes vniformely with one and with open mouth proclaime these Suppliants impudeÌ„t Lyers dissembling Hypocrites For all of them hould this Position as an article of faith Heretical Apostaticalls Princes are to be deposed not to be obeyed by their subiectes Let vs heare them speake 4 FIRST the Popish CommeÌ„tators say Our Kings may bee deposed in many cases either by the Pope or by their owne subiects Alphonsus Tostatus Com. in 3. Reg. cap. 11. quest 35. 5 SECONDLY their Positiue writers speake The Pope by the fulnes of power which he hath over all ChristiaÌ„ Princes may for the sin of heresie deprive heretical Kings Princes from their Kingdomes and Empires in temporal things exempt the Christian an people from their obedieÌ„ce subiection vnto theÌ„ Ioanes Driedo Tom. 2 lib. 1. de Libert Christian cap. 14. pag. 40. D edit Lovan Anno 1552. in fol. 6 THIRDLY amongst their Schoole-men Thomas Aquin as disputeth this Question Whether a Prince for his Apostasie from the faith looseth his dominion over his subiects so that they are not bound to obey him farther and concludeth it affirmatiuely The. in 2.2 q. 12. a. 2. Petrus Aragonius holdeth the same point as an article of faith Arago in 2.2 Tho. q. 12. a. 2. pa. 363. col 1. 2. edition Salmantica 1584. And so doth Caietanus Com. in eundeÌ„ locum And Seraphinus Capponus who addeth this reason thereof Whosoever violateth his faith vnto God must haue the faith of others violated vnto him Cappou in 2.2 Tho. q. 12. a. 2. Gregorius de ValeÌ„tia hath these words For the sin of Apostasie any maÌ„ may be deprived of his dominioÌ„ over his subiects There is * Note no doubt of this assertion amongst true Catholikes Yet heretikes deny it least if they should approve this they might seeme to pronounce senteÌ„ce against themselues Greg. de Valent Tom. 3. Commentar Theologic q. 11. punct 2. col 439. D. And againe They inourre the deprivation of their politique power de facto who for heresie are excommunicated by the senteÌ„ce of an Ecclesiasticall Iudge so all the Devines do commoÌ„ly hould who also do absolve the subiects from their oath alleageance forbidding them to obey them to wit if they can * Note well deny their Kings such obedieÌ„ce without some notable detrimeÌ„t or losse for so this is to be vnderstood Thus farre Greg. de Valentia tom 3. Com. col 444. C. who faith farther Subiects may lawfully deny their obedieÌ„ce to an Hereticall Prince Ibid. E. And Hoe that demieth his faith vnto God is worthy to whom his subiects should deny their fidelity Ibid. col 446. A. Dominicus Bannes writeth thus After that the declaratiue senteÌ„ce is giveÌ„ for heresie the Prince doth vniustly possesse his kingdome princedome doth vniustly exercise iurisdiction over his subiects And the subiects are bouÌ„d to exempt themselues from his obedieÌ„ce yea to wage warre against him * Oh note if they hane sufficient streÌ„gth But if it be to their great hinderaÌ„ce as ioyned with the daÌ„ger of Death losse of their goods c then such subiects are not bouÌ„d to wage warre against their Prince nor to exampt themselues from his obedience if they be not in mortall daÌ„ger to fall away froÌ„ the faith Out of this CoÌ„clusioÌ„ it followeth that the * Note best of