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-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
their Emperour Basilius Macedo sent vnto theÌ„ to teach them the Christian Catholike faith by what powerfull and divine signe he would witnesse the truth of his doctrine The signe was that if the booke wherin the said doctrine was written should not burne being cast into the fire then they al with one accord would presently beleeue and receiue his doctrine A great fire was made the Priest putting the book which was the holy Bible into the midst therof said with a lowd voice Glorifica nomen tuum Christe Deus Christ our God glorifie thy holy name The flames gaue place to the booke and the booke lay so long in the fire as the people themselues thought meete and when it was taken out it appeared sound whole no one leafe either scorched or blemished In the tenth age the Polonians by l Cromerus alij de reb PolonoruÌ„ 965. Aegidius Tuseulanus f Adamus l 2. c 78.10.11 Ditmarus chron lib. 2.971 and others sent by Pope John the 13. The Selavonians by g A.D. 989 h Cartuitias in vita Steph. Hungar. reg c. 1.2 3. Aeneas Sylvius Hist Bohem. cap l 16. S. Adelbert and the Hungarians by i Aenâ—as Sylvius another Adelbert surnamed their Apostle In the eleventh age the k A. D. 1106. Bozius lib 4 cap. 5. Vindians and multitudes of Prussians be side the reclaiming of the lapsed l Circiter A D. 1150. Ranulph l. 4 c. 22 Hungarians In the twelfth age the Pomeranians the Norvegians by Nicholas an English Moncke employed in that holy worke by Pope Eugenius the third The which Nicholas was afterward chosen Pope of Rome and named Hadrian the south and gaue the dominion of Ireland to King Henâ—â— 2 wiâ—h coâ—drioÌ„ of propagating the Christian faith there Stowin anno 7. Henrici 2. of preserving the rights of the Church entire and inviolated and of paying a yeerely pension of a penny for every house in the Kingdome In the 13. age the a Anno Dom. 12 5. Liâ—onians by b Cranâ—zius lib 7 cap. 13. 〈◊〉 Medardes the c Anno Dom. 1230. Lâ—tuanians by d Martinus Chromer lib. 8. the knightes of S. Marie the e Anno Dom. 1270. Sabellicus Guilielmus de Nangiaco Emperour Cassanes with it numerable Tarâ—arians In the fouretenth age f Anno Dom. 1300. Niceph. Gregor Histor lib. 4. Azatines Emperour of the Turkes the Isles of the Canaries the g An. Dom. 1344 Bâ—zius lib 4 cap. 5. revolted Lituanians the h Anno Dom 1346 Sebastianus Munsterus in Cosmograph Cumans the Bosnians the Lipnensians the Patrianians other Sclavonian nations by â—ope Clement the 6. and Leves king of Hungary In the sifteenth age the i Anno Dom 1350 Michael Rit lib. 2. Bonfin deca 2. lib. 10. Same getians the kingdomes of Bentonine Guinea Angola and k Anno Dom. 14â—2 Martin Chrom li 18. Congo In the sixteenth last age to speake ingenerall without descending to any particulars more provinces Nations and numbers of rich Kingdomes and Empires were brought to the knowledge of Christ embracing the Catholike Romane faâ—th by the labors of the g Iudas and other reprobates may preach the Gospel yea worke miracles in Christs name Mat. 7.22 Dominican and Franciscan Friers and the Fathers of the societâ—e of Iesus God attesting his cause truth by several miracles then all Christendome twice yea perhaps more then thrice told contained before which beside the record of all Cosmographies and Histories of this subiect may plainly be demonstrated in that before the last Centenarie or not many yeeres different the Christian Religion extended not it selfe beyond the river Ganges Eastward and the Isles of the Canaries in the West which scope and space is counted no more then of an hundred twenty degrees but the circuite of the world which is now sailed every or most where portes of Christians found therin is of three hundred and three score degrees whâ—ch is full out thrice as much The fewe precedents most renowned Prince collected out of many that might be added do very cleerely shew not only that the aboue rehearsed end other prophecies promises of God of dilating the place of his Tentes and of spreading out the curtaines of his Tabernacle Esa 54.2 that is the boundes of his Church Christs Spouse and tempora Kingdome are to the eâ—e fulfilled in the encreasing societies and continuance of h Begging of the question our religion but that also the Word of wisedome and the Word of knowledge graces given by the tâ—stâ—monies of saint Paule 1 Cor. 12 8. in the Church by the holy Ghost to the profit of others haue their residences in the l Proue that teacheâ—s of â—ur religion and â—hat in how eminent and most powerfull manâ—â—er the conversion of the former Nations beareth most apparant witnesse â—or there can be no doubt made but that some if not the most part of the foresaide Nations and sorts of people were of excellent dexterity and iudgment therefore very vnlike that they were ledde away especially from the religion and riâ—es they were bred borne in without store of solide substantiall reasons mouing them therevnto And it is as little questionable whether some of them were not also of a knotty vntractable or vntameable nature of a prowde obstinate and hawty disposition drowned in vncleanes and delighting in the varieties of liberty lets and strongest impeachments of embracing the discipline purenes austerity of our k Popish Antichristian superstition Christian Catholike religioÌ„ and the conquering of them a plaine demonstration that their Coverters all stout professours of the Romane religion taught that doctrine which the Prophet calleth a law converting soules and the Apostle the liuely and forcible word more piercing then anie two edged sword Ps 18.8 Heb. 4.12 Likewise that they fought not with the leather sheath the letter onely of Scripture but with the letter true sense which onely is the Sword of the spirit that reacheth vnto the division of the soule Eph. 6 17 Heb. 4 12. The bright Candel Luk. 11.37 that illuminateth those that sit in darknes Luk. 1.79 And the seede to which God promiseth to giveraine for the rich fructifying thereof Esa 30.23 And finally that they were also true imitators of the Apostles in doctrine and office as becomming Fishers of men Matth 4 16 Mark 1.17 drawing them out of the Sea of infidelity into the harbour of Christianity a badge or attribute giuen to the Apostles and verified in none but in Catholike teachers Neither did theÌ„ nor doth now the word of wisdome knowledge 1 Cor 12 8. a gift proper to Gods Church worke in our Catholike teachers vpon Infidels onely but the same extended and still extendeth his power divine â—fficacie to the bringing forth of as rare or more rare effectes vpon beleeving Christians namely in exciting men and women of
Poland are false for their estate is nothing so peaceable and flourishing as this Common-wealth is I Let vs consider the Roman Empire Shee having pitty to see that Church creeping as it did in the beginning vpon the ground suffered the same to embrace it and to growe vp by it as the Yvie doth by the oake whereof the Empire being a mightie tree indeed felte not at the first any annoyance but nowe findeth that it hath sucked it in such sorte as it hath drawne out all the iuice vigour of it being brought by it now to a withered stocke scarce able to beare the barren braunches that are vpon it For by meanes of Excommunicating and cursing the Emperours by giving the Empire to whom it pleased them by forcing warre betweene the House of Fraunce the Empire and other the noble Houses of Europe the Pope hath brought to passe that now there is no Emperour at-all at Rome but himselfe II France the world knoweth was almost torne in pieces by civill warres now by the banishment of the fire-brands thereof the Iesuites hath obtained peace III As for Poland the Popish Priests themselues confesse that the Iesuites excited and stâ—rred vp such an I hade of tumules civil warres amongst those Christians as that they caused of late more battels to bee fought then had bin in five hundred yeeres before Le Frank Discourse pag. 89. 4 So then it is not toleration that causeth peace in these kingdomes but other causes as is manifest 5 If toleration were the cause as the Petitioner pretends yet is that no sufficient warrant for his Highnesse to allow of wicked and daÌ„gerous toleration in England For we must not live by examples but by lawes and rule of reason 6 Popish Princes may lawfully without disparagemeÌ„t of their estates permitte Protestants to exercise their religion within their kingdomes the doctrine which they professe being the only word of GOD which caÌ„ be preiudiciall to no estate or true policy But Protestant Princes may not permitte Papistes to exercise their idolatrie within their domimoÌ„s the doctrine which these professe being both contrary vnto the lawfull auctority of Kings and vnto the expresse word of GOD More plainely 7 The doctrine of the Gospel holdeth nothing that may impugne Kings lawfull right and auctority but contrariwise teacheth all due honor and obedience to be given to them and that for conscience sake Wherfore both they may suffer the exercise of it without danger yea to the great establishing of their states and thrones in security and assurance and consequently also such professours may be faithfull and loyall subiects yea even to heathen Princes as the Apostles and Fathers of the Primitive church were But a Papist that houlds a faith doctrine the maximes and rules whereof are opposite to the state and dignity of Princes though they alleadge a thousand times they stand but for their conscience religion yet because their conscience and religion is such as the principles and grounds of it are contrary to all States auctority the Magistrate cannot endure such a conscience and religion without the certaine danger of having the mace and scepter wrong out of his hands 8 Againe the Papists do intolerably wrong his Maiestie in soliciting of his Highnesse to graunt that whereof they can give no similitude of instance in any Protestant Prince Yea which the Pope himselfe cannot endure 9 For if toleration bee so beneficiall to the State as heere the Papists affirme wherfore do not they perswade the Pope all Popish Princes to practise the same within their dominions why do they not cancell the bloodie InquisitioÌ„ surcease their persecuting of the ProtestaÌ„ts If they thinke this intolerable in their regiments wherfore should we iudge it tolerable in our State especially their Popish documeÌ„ts being very fire-brands to set al on fire their Popes very leaches of our treasure that wil never be satisfied and very tyrants that will oppresse not onely the lawfull liberty of the people but also the royal power auctority of our Kinges Princes their Priestes Iesuites very bellowes of all sedition rebellion 10 SECONDLIE Toleration of Papistry is coÌ„trary vnto the word of GOD as I have proved in the Aâ—swere vnto the first Supplication and also besides what I have written in this already shal be more plainely shewed in the sequele and therefore contrary to the doctrine which we professe It is written in the law that the false Prophet the seducing Idolater shold be takeÌ„ from amongst vs slaine that all Israell may heare and feare and not dare to commit the like Deut. 13. We acknowledge that Faith is the gifte of God which commeth by the preaching of the Gospell and yet wee thinke it not vnlawfull for the Magistrate to execute the Lords iust vengeance vpon obstinate Heretiques and seducing Idolaters Repentance and holynes of life is also the gift of God and commeth by the same meanes and yet the Magistrate not only in a good conscience may but in duty to GOD ought to draw out the Lords sword of execution iustice and vengeance against all ill doers to wound and to kill according to the qualities of the offence So likewise ought he in this case And though conscience and religion be not put in by torments yet may one having his obstinacy chastened by auctority bee stirred vp to consider more seriously of the course he holds and by such occasion growing to a deeper examination of the cause through the grace of God attaine to the true faith And if they should not be coÌ„verted yet is not the punishment in vaine For by it many which oftentimes by a dissolute lenitie would bee encouraged with impunitie and follow the same wicked waies are better advised and kept from destruction else were it in vaine said vvhich I haue alleadged before Take away the evill from amongst you that all Israell may heart and feare and not dare to doe the like 11 If any haue taught otherwise then this it can no more yea not so much preiudice our cause as nowe this pleading for toleration beeing a thing which they haue ever abhorred both in words writing doth preiudice the great Patrones of Vnity and Constancy in their profession as they tearme themselues the Papists II To the Consequence 1 The Antecedent beeing absurde and false all the breadth of heaven the Consequence must needs be absurde and false in like manner 2 If the Antecedent were true yet coulde not the Consequence bee admitted For it is not agreeables to the State nor yet supposed conformitie with the doctrine of the ProtestaÌ„ts if it be not otherwise simply true in it selfe that can make a thing lawfull and tolerable ¶ Hitherto of the Reasons of State Now follow the Reasons of Religion Reason of Religion 1 1. REASON OF RELIGION The Religion a Vntruth it is cleane contrarie vnto that Religion that vnder your Highnesse favour we
is to bee admitted ANSWERE I. To the Antecedent 1 IT is certaine that Princes do as it were flow into the harts of their subiects by Mercy Clemency and that Mercy and Truth preserve the King as Salomon saith Prov. 20.28 Mercy in ceasing from grievous exactions in releiving the poore and the oppresled and in vsing moderation in punishment Truth in keeping of his promises and covenants in preserving and due executing of his laws By these the Kings throne is established 2 But here must be observed the difference between true Mercy Clemency and preposterous lenity pusillanimity in sparing the wicked who should be severely punished Prov. 20.26 Awise Kingseattereth the wicked causeth the wheele to runne over theÌ„ Prov. 17.15 He that instifieth the wicked is an abomination to she Lord. Prov. 24.24 He that saith to the wicked Thou are righteous him shall the people eurse and the muliitude shall abhorre him v. 25. But to them that rebuke him shall bee pleasure and vpon them shall come the blessing of goodnesse 3 Preposterous mercy shewed vnto the wicked and disobedient is crueltie towards the good and loyall subiects Prov. 16.12 The throue is established by instice 4 If any be to be accounted wicked if any be pernicious vnto civill governement and the throne of Kinges it is the Idolatrous the seducing and tutbulent Papist of whom the Lord particularly saith Rewarà ber as shee hath rewarà cà you c. Apoc. 18.6.7 II To the Consequence 1 The CoÌ„sequence hath not the least coherence with the Antecedent wherefore it may iustly be denied 2 The love of Papists vnto the Magistrate is not absolute solute of conscience but for private respects and but during the Popes pleasure wherefore it is not much to bere garded 3 If it were to be regarded in it self yet is it not wore thie the least respect when question is made of toleratioÌ„ the mischiefe of this infinitely surpassing the commodity and profite of the former Reason of State 8 8. REASON OF STATE IN few words for that we are loath to be a A good excuse whereas indeed they are quite destitute of anie argumentes tedious to your Maiesty in multiplying of reasons beside the pleading of these and other like regardfull Motiue that might be alleadged which doe all b how directlie they stand for to ler ation the Answere shewath direct y stand for toleration we further thinke vnder your Maiesties correction that the permission of the liberty we intreate is neither in reason of State a thing c Most pernicious vnto the Stare hurtfull nor by the doctrine of Protestants d A thing cloane contra it to our doctrine vn awfull to be granted The first is cleare by the example of Germanit France Poland and other Countries where diuersitie of Religion is licenced by supreame authority the like e Non causa pro causa found peace wrought and established thereby as both make the said Dominions and Territories to florish and could nâ—uer though of laboured bee brought to passe by force of warre or bloud-shed The other like-wise is as litle doubtful if not better known he Protestants f Bold assertioÌ„s but no proofes books their Pulpits their priuate writings Discourses sounding nothing more whilst they had not the Sword and Scepter on their side then that it was vnlawfull tyrannicall yea diabolicall Antichristianlike to punish any for matter of meere conscience faith religion And the fauour we sue for is but the benefite of that pofition which g Who be they wherefore are they not named they held for most true and scripturall so that if they should now departe from that doctrine they most needes giue the world to see that either then they did wittingly mainetaine the pofition against trueth only to serue their owne h This is iust your practise as this time in supplicating for soleration being a point of doctrine against the streame and currens of your owne men turne withall an ingraven blemish or generally erred in that point of doctrine a blot of no lesse discredit vnto them which breaching clemencie did most recommende gaue greatest increase to their religion And if the Petition we prostrate and doe most uppliantly begge of your Maiesty be neither preiudicial to matter of Stat nor repugnant to the doctrine of the Religion established and regnant in the kingdome as the proofes afore-going l Maine things seeme which are non and so doe those proofes you speake of for indeed they are no proofes 〈◊〉 all seeme to make plaine wee hope there is no other exception that can iustly impeach and many severall respects that may much further the obtaining of our request at your Graces hands Resolution of the 8. Reason Toleration of Popish Religion is neither in Reason of State hursfull as is cleare by the example of Germanie France Poland and other Countries where diversitie of Religion is licensed by supreame auctority nor by the doctrine of the Protestants vnlawfull to be granted Ergo Toleration is not to be deuyed ANSWERE I To the Antecedent THe Antecedent is notoriously false for it is both pernicious vnto the State and also contrary vnto the doctrine of Christ which we professe 2 FIRST it is not only pernicious but also the very overthrow and ruine of the State I Because it draweth GODS curse and provoketh his wrath against the same subiecting it to male diction The Prophets Apostles teach vs that no kingdom no State can prosper no Prince no Potentate no people can be wise or blessed in their government but by honoring and obeying almighty God in such sort as hee hath appointed VVhich doctrine oftentimes is repeated in the lawe wherein it is declared vnto the people of GOD that this should be their wisedome with all nations which should say swely this only is a wise and a politique people if they kept without adding or diminishing all the preceptes vvhich GOD commanded The promise of blessings vnto the obedient and the threatning of curses vnto the disobedient with taking heaven and earth to witnesse that they should finde it so in the end doth plainely testifie that such religion must needes be good for the establishing and prospering a Common-weale which the Lord himselfe hath left vnto vs and contrary wise that no false service of him can be good for any State but that it continually provoketh the curse and indignation of GOD against it Deut. 28. Deut. 30.19 Therefore was the King commanded to take a coppy of the law to haue it by him and to read in it all the daies of his life that he might learne to feare the Lord his God to obserue all his words and statutes by doing of theÌ„ that his minde might not be lift vp aboue his brethren nor he depart from the law to the right hand or to the left that he might prolong his daies in his kingdome his sonnes in the midst of Israel
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
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
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
verity the fashion of every Church Chappell and Chancell the records of every Hospital Colledge Abbey the ancient Sepulchers church windowes and graue-stones do giue apparant evidence Ergo Popery is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THe Pagan religion is such to whose antiquity the Temples Arches Pyramides and all sortes of ancient monuments do bere record And will the Suppliants by this argument confirme the verity of Paganisme as they doe of Poperie 2 The monuments and records which the Suppliants alleadge declare only that Popery is auncient which wee will grant them for Antichrists raigne was ancient and very ample he beganne to worke in the Apostles time 2. Thess 2. 3 Christ saith vnto his disciples speaking of the Scribes and Pharasies false glosses doctrine Mat. 5.21 It hath bin said of olde Mat. 19 8 But from the beginning it was not so So say we of Popish religion Popery is old but froÌ„ the beginning it was not so 4 The Papistes are like vnto the Gibeonites who by their old sacks old bottles old shoes old rayment dry and mouldie bread Iosh 9.4.5.6 preteÌ„ded they came from a far country whereas they were the next neighbours So the Papistes by their old Churches old Chappels old Chancels olde records old hospitals old Colledges old Abbeyes ancient sepulchers ancient Church-windowes and ancient graue-stones pretend antiquity whereas in deede they are hatched since the time of the Primitiue Church II To the Consequence As the Heathen Gentiles for all their ancient records and monuments were not therfore the Church of God nor their religioÌ„ vnto whose antiquity those monuments gaue evidence true Religion So neither are the Papists for all their shew of antiquity the true Church nor their religion true Religion Reason of Religion 19 19. REASON OF RELIGION A Religion whose grounds and foundation are so rocky and sure and the propies and testimonies alike infinite ample abâ—uÌ„dant and vnanswerable a the Protestant himselfe assay Ied by the Puritane and other facts knowes not how to defend positions encountred but by flâ—ng to the strengths impregnable argumentes of the Catholike Romane Church and her Doctors A notorious lie Resolution of the 19. Reason Popish Religion is that whose grounds are so sure as the Protestant assailed by the Puritane knowes not how to defende himselfe but by flying vnto the impregnable arguments of the Popish Church and Doctors Ergo Popery is true Religion and to be tolerated ANSWERE I. To the Antecedent 1 THe Antecedent is a begging of the question It is not true that the Protestants do vse Popish Arguments against the Puritanes 2 The only foundation and grounde of Popish Arguments is the determination of the present Pope who is the only determiner iudge and decider of all religion controversies amongst Papists which the Protestants detest and condemne to the pit of hell 3 As for the Doctors of the Popish Church D. Thomas Stapleton D. Richard Briflow D. Robert Bellarmine c. We condemne them as Heretiques and giddy fellowes If the Suppliants meane not these Doctors they shoulde haue nominated others that we might discerne whether they were Popish Doctors or no. II To the Consequence If the Protestants did vse Popish arguments yet were that no confirmation of Popery For it is not the Protestants vsing of arguments that can make them true and impregnable but conformity with the Scriptures with the force and rule of reason Reason of Religion 20 20. REASON OF RELIGION A Religion that teacheth (a) They speak by contraries 〈◊〉 They make most of these Scriptures not a Mat. 7.13 the broad large but the narrow and straite way such as holy writ affirmeth the way to heaveÌ„ to be as annuall b Joh. 20 23. confessioÌ„ to a Priest c Psalm 6.7 Matth. 3.2 and 11.21 Mark 1.15 Luk 13 3. 2. Cor. 12 21. Act. 1 38. and 26 20. pennance d Levit. 5.16 Luk 19.8 restitution e Ezech. 8.30 Joel 2.12 Matth. 3.8 Luk. 3.8 1. Cor. 11.32 satisfactioÌ„ prescript fasting daies set times of abstinence f Levit. 23.21 Psalm 75.12 Eccles 5.3 1. Tim. 5.12 speak what they please perfourmance ofvowes g Ephes 4.5 one vniforme stinte of faith h Rom. 8.13 Colos 3.5 mortification of the old man and the like Iniunctions neither (b) An evidens slander observed nor impoâ—ed by other Religions but rather liberty in their steed yet all of them directly and plainly (c) A flat vntruth prescriâ—ed in holy Scripture except only the appointment of prescript time for confessioÌ„ fasting and abstinence a power and prerogatiue left to the wisdome ordering oâ— the Catholike Church of whose (d) So far forth as they tâ—ath out of the word of God they are to be obeyed Prelats our Saviour himselfe saith i Luke 10.16 Fee that heareth you heareth me and he that despiseth you despiseth me Which authority also was given to the Biships of the old Law and of consequence more to the chiefe Prelates of the new (e) They make the Gospell a new law Law He that shall vvaxe prowde refusing to obey the commaundement of the Priest shall die by the decree of the Judge Deut. 17.12 Resolution of the 20. Reason Popish Religion teacheth annual confession to a Priest pennance restitution satisfaction prescript fasting dates set times of abstinence performaÌ„ce of vows one vniforme stint of faith mortification of the old man Ergo Popish Religion is true and to be tolerated ANSWERE I. To the Antecedent 1 POpish auriculer Confession is no where grounded vpon the Scriptures That place of Ioh. 20.23 Whose sins ye remit they are remitted vnto them c. is nothing at al vnto this purpose For their sinnes may be remitted vnto the penitent who acknowledge themselues sinners and retained vnto the vnpenitent who refuse to repent 2 Popish pennance we improue because it containeth manifold errours and blasphemies against the Gospell of Iesus Christ 1. They say it is a sacrament 2. By the efficacy of it the blood of Christ washeth away our sins 3. It is not regeneration but an healing of a man regenerated 4. It pardoneth sin Catech. Rom. pag. 419. 424. Tho. 4. dist 14 q 5. art 1. But godly sorrow for sinne we hould necessary vnto salvation we practise and teach 3 Restitution of goods wrongfully gotten wee teach practise wheras iâ—deed the Popish religion hath suÌ„dry waies to hinder actual restitution wherof the principal chiefest is the Popes dispensation pardon which even in this case as is notoriously knowne is granted 4 Satisfaction either civil politique that is a recoÌ„pence for iniuries and damages offered any way to our neighbours or Canonical Ecclesiastical which is done vnto the Church CoÌ„gregation by open offendors testifying their repeÌ„tance our religion teacheth embraceth But Popish satisfactioÌ„ wherby they satifie the iustice of God for the temporall punishment of
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
personal succession from Andrew the Apostle The Patriarke as Antiâ—ch sitting now at Damascus from the Apostle Peter and the Patriarke of Alexandria who sitteth now at Alcairum from the Evangelist Marke And yet the Papistes say that these Patriarkes are Heretiques Schismatiques for all their successioÌ„ Wherfore should not we iudge the same of them 5 It is not true that all the Popes of Rome helde vnitie with their predecessours Sabinianus was a mortall enemy of Gregorie I. Caranza Sum. Concil pag. 203. And the hoate warres betweene Stephen VI and Pope Formosus I haue laid downe before pag. 63.64 to insist in no more particulars 6 Much lesse is it true that they keepe the faith from the Apostles time for they gave heede vnto Spirites of eâ—rours and to doctrines of devils 1 Tim. 4.1 as I have often declared already 7 But say the Suppliants if we have corrupted the faith name who when and where it was corrupted This cavill is Answered already pag. 42. 43. VVhat is it not sufficient if I shewe that the Popishe faith is corrupt but I must needes declare what time by whom and where it was corrupted If one should shew vnto the Suppliants a man sicke of a consumption or a seare and rotten tree Wil they deny these to be such except he precisely define vnto them time place manner how they became so and began to consume and rotte Againe the Papists say their Church is like vnto a Ship wee cry out it is quite drowned with corruption errors which soake in by litle and litle through the clefts chinkes that were in the same Dare the Suppliants deny this excepte I tell them at what houre their ship began to cleaue shew theÌ„ the first droppe of water that soakt in The corrupting of the Church is not done in a moment of time but errours creepe in by little little which except they bee speedily prevented wil at last quite coÌ„sume destroy the Church 8 Indeede if a sound healthful man should be beheaded at one blow if a tree were presently cut downe or violently puld vp by the rootes if the ship were drowned with one waue so if the Church being sound in every part were vpon the sudden destroyed by some present calamity then were it easie to note the very article of time other circuÌ„stances But the case betweene vs and the Papistes is otherwise VVee acknowledge that their Church did for a long time heape vp that masse of errors which at length oppressed almost the whole world And if the Suppliants wil cal for a witnesse hereof I will produce the Apostle Paule who speaking of the general Apostasie which should come saith 2. Thes 2.7 The mysterie of iniquitie doth already worke Reason of Religion 35 REASON OF RELIGION A Religion whose doctrine so generally symboliseth holdeth the like absolute a Begging of the question they consent neither with scriptures Councels nor Fathers consent with all parts of holy Scriprure that were ever received of the Christian worlde with the decrees of all confirmed Oecumenicall Councels with the ioint assertions of all ancient Fathers as shee is not driven like (b) The Lutheran Calvinist * Wee take theÌ„ as they be Apocriphall writings The Fathers oid so See pag. 92. reiect Baruch Toby Iudith the booke of Wisdome Ecclesiastic us the Machabees certaine Chapters of Esther the last parte of Daniel And the Lutherans the Epistle of S. James S. Paule to the * The Lutherens are manifestly slandered Hebrewes the Epistle of Saint Iude the second of S. Peter the seconde and thirde of Sains John other religions for defending her positions to reiect either Scripturie Councel or the vniforme opinion of Doctours but taketh the approbation of her doctrin from them all and teacheth all her children out of S. Augustine (c) Epist. 118. cap. 5. Disputare contra id quod tota per orbem frequentas ecclesia insolentissimae dementiae est To calthe lawfulnes of that into question which the whole Church frequenteth throughout the worlde is most insolent madnesse Resolution of the 35. Reason Popish religion holdeth absolute consent vvith all partes of bolie Scripture with the decrees of all Occumenicall Councels and with the ioynt assertions of all ancient Fathers Ergo. Poperie is true religion and to be tolerated ANSWERE 1 This Reason is the very same with the 28. Reason going before that is an impudent vaine brag which neither the Suppliants nor all the world shall ever bee able to proue 2 For indeed the grounds of Popish religionâ— are their owne private interpretations traditions of men without warrant either from the Scriptures or from General Councels or ancient Fathees that are of credite in the Church of God 3 I wil alledge but a few proofes for a tast amongst infinite of others which might be brought I. The Papists differ yea are quite contrary vnto the holy Scriptures The Scriptures teach iustification freely by faith in Christ without works Rom. 3.24.25 Ephes 2.8.9 c. The Papists condemne theÌ„ for heretiks that teach so The Scriptures teach that Christes offering himselfe once for all hath made perfect all them that are sanctified Heb. 10.14 The Papistes teach contrariwise that they must be perfected by the iteration of his sacrifice in the Masse The Scriptures teach that Christ ascended into heaveÌ„ Colos 3.1 Act. 1.9 c. that the heavens must containe him vntill the resurrection of all thinges Acts 3.21 The Papists coÌ„trarily will haue him as oft as they consecrate to come downe to hide himselfe vnder the formes of bread wine The Scriptures say concerning the Cup in the Sacraments Drinke yee all of this Math. 26.22 The Papistes say that lay men must not drinke thereof The Scriptures forbid the making and worshipping of Images Exod. 20.4 The Papists allow both these The Scriptures preferre the speaking of 5. words in the Church that may be vnderstood before 10000. in a tongue not vnderstoods Cor. 14.19 The Papists thinke iust the contrarie The Scriptures account marriage honorable among all men in all estates the marriage bed vndefiled Heb. 13.4 The Papists condemne it in their Priests as a filthie life The Scriptures teach that God worketh even in the regenerate both to wil to performe even of his owne good pleasure Philip. 2.13 The Papists teach contrary wise in their doctrine of free-wil The Scriptures teach that there is but one GOD but one Mediatour betwixt God Man the man Iesus Christ 1. Tim 2. The Papists set vp a nuÌ„ber of Mediatours Advocates besides The Scriptures teach that no man can lay any other foundation then that which is alreadie laide Christ Iesus 1. Cor. 3.11 The Papists have laid Peter his successours for the foundation of their Church 4 II They disagree from the sanctions of Oecumenical Councels The Apostles in the I. Synode decreede that the Disciples should not be burdened with