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
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
their sinnes our religion abhorreth detesteth as a prophanation of the whole Gospell especially of the satisfaction of Christ 5 Prescript fasting daies set times of abstinence the Papistes borrowed of Montanus the Heretike as we haue declared before But a religious fast that is when a man wanting some blessing or seeing some eminent calamity abstaineth not from flesh for a season but also from al delights sustenance that therby he may make a more diligent search into his owne sinnes and offer most humble praiers vnto God c. our religioÌ„ teacheth we practise 6 Vowes made vnto GOD of things honest lawful possible our religion teacheth ought to be performed But Popish vowes of Pilgrimages of offring to Idols of perpetual single life of MoÌ„kerie our religion accoÌ„pteth not honest nor lawful but made vnto the Devill and exsecrable 7 One vniforme stint of faith coÌ„tained only in the holy Scriptures we teach but the coÌ„tradictions dissentioÌ„s of the Papists are innumerable as we have proved before 8 MortificatioÌ„ that is that part of sanctâ—ficatioÌ„ wherby the power of sinne is crucified in the faithfull Rom. 6.2.3.4 Galat. 5.24 we religiously teach But Popish externall maceratings we condemne II. To the Consequence The Argument is rather thus to be concluded Popish religioÌ„ teacheth auricular coÌ„fession to a Priest perverteth the doctrine of repentance restitution satisfaction fasting vowes the sufficiency of the Scriptures and mortification Ergo. Popish religion is the. Apostolicall religion of Antichrist Reason of Religion 21 21. REASON OF RELIGION A Religion for whose desence the Title of Defender of the Faith vvas first given to the Kings of our Nation the Title of Most Christian to the kings of France of Most Catholike to the kings of Spaine the still retaining of which Titles doth a I marvel how the Suppliants are not ashamed to deduce a consequeÌ„ce the falschood wherof is notoriously evident argue the allowance of her iurisdiction And there is b No one of the ancient Fathers did ever expound that place of the Popish Church no one of the ancient Fathers who doth not vnderstand these words of the Prophet to be only meant of this Church The NatioÌ„ and Kingdome that will not serue thee shall perish Esa 6.12 Resolution of the 21. Reason Popish Religion is that for whose defence the King of England was called Defender of the faith the K. of France Most Christian and the K. of Spaine Most Catholique Ergo Poperie is true Religion and to be tolerated ANSWERE 1 WHat coherence is there between the AntecedeÌ„t and the Consequence When the Pope gaue vnto the King of England the title DefeÌ„der of the faith as Caiphas prophecied against him selfe so the Pope prophecied his own destructioÌ„ For even that King which hee so first called King Henry VIII of famous memory was the first King in all Europe that cut his combe Defended the faith indeed which all his noble Successours haue with singular constancy hitherto continued GOD bee praised excepting only Queene Marie whose raigne was but fiue yeares Reason of Religion 22 22. REASON OF RELIGION A Religion into whose society and profession whosoeuer truely entreth by and by liveth in a Stil they speak by contraries as appeareth in the Answere more awe of God and feare of sinne changeth his former life to the better and of the other side whosoever leavâ—th ouâ— and departeth from heâ— fellowshâ—p communion beginneth incontment to lead a worse liâ—e then whiles he liued her childe frequented her Sacraments Of both which there be store of examples and of the latter too many verifying what is said and not vnknowne to thousands yea the case is so fain liar as it is now growne into a Proverb with many b A new coyned Proverb which is to be vnderstood contrarywise That the Protestant Religion is good to liue in but the Papist religion good to die in Resolution of the 22. Reason Popish Religion is that into whose profession whosoever truely entereth by and by liveth in more awe of God and feare of sinne and changeth his former life to better Ergo Popish Religion is true and to be tolerated ANSWERE 1 THe Antecedent is most false For Popish Religion is the Policie of Satan yea the very chaines and fetters of the Divell to detaine men as slaues in the misery thraledome of sinne And that the Christian Reader may know that I do not vse any hyperbolicall speeches herein I beseech him in the bowels of our Saviour IESVS CHRIST seriously to waygh these things that follow 2 What could be fitter for Satan for the continuance and enlargement of his Kingdome then the Popish doctrin of the Popes supremacie over al of his fulnesse of power of receiving both the Scriptures and their exposition from him of obeying that he coÌ„manded of not iudging him though hee carryed ten thousand yea innumerable Soules togither with him selfe into HEL Dist 40. c. 6. Si Papa of devout ignorance of iudging them heretiks who speake against him of pursuing and persecuting them with fire sword of purgatory of auriculer confession of the immunities exemptioÌ„ and priviledges of his Cleargy of the pompe and idlenes of his hierarchie and of all their suttle and serpent-like contrived false worship 3 The practises of Egypt toyling Israel with al base service and villanie of killing their male childreÌ„ or of the barbarous tyranny of wasting the west Indies was not nor is not more suttly divellishly devised to detaine those free nations in perpetual bondage slavery then the Popish doctrine was is to establish the kingdome of Antichrist and to detaine the people of God in everlasting servitude and slauerie both of body and soule 4 And as for Christian honestie of life duties towards men the Popish doctrine of Absolutions of Dispensations of Pardons of Satisfactions of Sanctuaries is for the impunity easie discharge of all malefactors a maine cause and mother of al abominations and wickednesse 5 Furthermore their sundrie rules orders of hypocrisy contention idlenes their constrained abstinence from marriage their permissioÌ„ defence of the Stewes are causes of all enormities of vncleanes of infinite murders other manifold offences So that the waters of Noahs floud did not so high drowne all the olde world as those flouds of wickednes which by such occasions have risen did and do still overflow al such kingdomes nations as this doctrine of theirs like a sea of sinne might breake into 6 Hence it appeareth evideÌ„tly Note that if a man were assured of the salvation of his soule in Popery ther is NO Religion BETTER to live in For There is NO religion vnder heaven which coÌ„taineth greater licenciousnes in it nor giveth more liberty vnto the flesh then doth POPISH RELIGION Reason of Religion 23 23. REASON OF RELIGION A Religion which now hath and had in al ages the most famous meÌ„ for a
Priest Huldrieus Bishop of Auspurge Ioannes Patricius Erigena Ansegisus the Abbot Berengarius ArchdeacoÌ„ of Angiers Aruulphus Archbishop of Lugdune Ioannes Sarisburueasis Arueldue Bishop of Bixta Petrus Bloix Petrus Waldo and all those famous men which were tearmed Waldenses Frederike the second Petrus de Vinea his Chancellor Bernard all these and infinite numbers more who are not recorded in Histories that held the faith of Iesus impugned the Papacie and opposed themselues against Antichrist and all his disciples 5 Also the Greeke Church coÌ„tinually impugned Poperie and held a faith different from the Popish beliefe II. To the Consequence 1 If there had not been found THREE open adversaries in al the Christian world who in those CeÌ„tenaries impugned Popery yet doth not that inferre the truenes of Popish Religion Because it is written in the Revelation that GOD should stirre vp TWO witnesses to testifie the trueth against Antichrist Apoc. 11.3 and in the mouth of TWO or three witnesses every thing is established Num. 35.30 Dent. 17.6 Dent. 19.15 Matth. 18.16.2 Cor. 13.1.1 Tim. 5.19 2 It is written that Antichrist shal prosper for a time and prevaile against the Saintes yea that hee shall cause ALL both small great rich poore free and bond to receiue his marke Apoc. 13.16 No marvell therefore if there were not many found to impugne the Papacie especially seeing the Church had fled into the wildernesse into her place at that time Apoc. 12.14 Wherefore this paucitie of adversaries against Poperie is so far from proving of it to be true Religion as that it is a manifest demonstration that it is the Religion and pestiferous Doctrine of Antichrist Reason of Religion 8 8. REASON OF RELIGION A Religion whose chiefe professors and spreaders thereof to other Nations were alwaies of a knowne a wonderfull bely if you meane full of holes and filth witnes the holy Popes Sergius III. Joane VIII John XII Sergius 3. his bastard John XIII who was slaine in the very act of adultery Sixtur IV Paule III. Gregerie VIII and a great number more holy life and semblable death the protoparents of b Will they include the Christian religion in this ranke all other religions men of a much contrary note and we are sure by the testimony of Gods word that the good and bad trees are to bee knowne by their c And so are the Papistes For there were but six thousand yong childrens heads at ones found in a fish-pond within the grange of an Abber Hulderich in Epist ad Nicol. I. fruites Matth. 7.20 Resolution of the 8. Reason Popish religion is that vvhose Professers vvere alwaies of a knowne holy life and semblable death Ergo. Popish religion is true and to be tolerated ANSWERE I. To the Antecedent 1 WHat the * The Suppliants themselvs afterwards confesse the lives of their Professours and chief Rulers are very lewde and wicked in the 36. Reas of Religion life of Popish professours hath bin appeareth manifestly in the Catalogue of their Popes of Rome whereof some were bloody murderers some sorcerers nicromancers or coniurers some bawdes adulterers Sodomites some proude sacrilegious and craftie cousoners and others seditious rebelles traitours as is plainely declared by their owne writers vvhich because I have proved at large in my Booke de Antichriste I wil not heere repeate 2 As for their death that also appeareth in the same holy race whereof some died in the very act of adultery some swearing and blaspeming GOD some damning devoving themselues vnto the devil others thinking that there is neither God nor devil heaven nor hell nor no other lâ—fe after this as I haue also declared in that booke de Antichristo 3 I will not stand to relate particular examples in this general discourse If I shoulde speake of the death of Eccius Latemus Hofmaiter Gardiner notable professours of Papistrie and of the death of Francis Spiera a revoulter from the Protestantes religion it would make any mans haire to stand on end that heard it 4 The Papacy by vertue of the religioÌ„ which it professeth is the kingdome of sinne as I have proved at large in my Booke De Ecclesia Antichristi And therefore it is most certaine that within the communion of Popish Religion men can neither live well nor die well II. To the Consequence 1 But be their lives and their deaths what they may bee Religion must not bee measured by the lives of the Professours An heretike may liue an honest morall life as Pelagius is said to have done and a good ChristiaÌ„ may fall oftentimes as we reade of David and others 2. Sam. 11.4.15.17 2 A rotten and worme-eaten apple hanging vpon a good tree seeing that came not through the nature of the tree but by meanes of wormes birdes or some such accident ministreth not sufficient argument to prove that tree to bee an ill tree so the ill workes of Christians ought not to staine their holy religion For the corruptioÌ„ of their fruites commeth not from the nature of their religion which forbiddeth such fruites or workes but from themselues from their owne native and originall corruption 3 Yet the ill lives worse deâ—th of the Papistes are sufficient to condemne THEIR doctrine because they proceede from the nature and articles of their religion as shall be more manifest in the sequel 9. REASON OF RELIGION A religion to which the a Even so we see it prophecied of before Apoc. 17. that the Kinges of the earth should commit fornicatioÌ„ with the great whore and give their power cucto rity vnto the beast famousest Constantinus * ImpudeÌ„t Papists that challenge all these Princes to bee theirs whereas very many of theÌ„ died before Popery asceÌ„ded from the pit of Hell anâ— manie also were the greatest enemies that the Pope or Papacy hâ—d Magnus Iavianus with aboue forty Emperours of the East Maiorianus Carolus Magnus with full neere fortie other Emperours of the West Emperours and (b) Clodoueus Childiberius with aboue three-score Kinges of Fraunce Ranimirus Sanctius with almost twenty other Kinges of Aragon Telagius Pasila with at least forty other Kings of Castile Alphonsus Sanctius with many moe Kinges of Portugall Geyza Stephanus with aboue thirty Kings of HuÌ„garie Besides the Kinges of Polonia Bohemia Denmarke Norway Suetheland Gothland Dalmatia Baioria Germania AlemaÌ„nia Morauia Loraine Burgundy Prouince Lomberdy Italy Naples Sicily Sardinia Nauarre end the Kinges of Affricke as of AEthiopia Nubia others Likewise the Kings of Canaria Manicongus Benopâ—tama Angola Guinea Bentoninus Quilca Melinda Mozambique the Kinges of Asia as of Ciprus Armenia HierusaleÌ„ Tartaria and some Kinges of the Agarens and Saracens many Kinges of the Heruleans Iberians Alanes Abasgorians Lazorians Scithians Persians and others Kings of the world haue bowed their Crownes (c) As * A Begging of the question Constantinus Magnus Emperour Dagoberius Carolus S Iudovicus and other Kings of Fraunce Alphonsus Ranimirus 2. Alphonsus
4. li. 4. ca 5. li 6. cap. 2. Cassian li 4 c. 10. Collat. 2. ca. 11. Coll. 4. ca. 20. Bernard in serm de 3. ordinib eccle item ad milites templi cap. 13. in serm de virtut obed Basil de Constit monast cap. 23. Philo in lib. de vita contemplat Josephus lib. 18 antiquit c 2 Epiphan haeresi 29. Dionisius de Ecclesiast Hierarchia ca. 6 Euseb li. 1 de demonstrat Evang. ca 8. Nazianzenus orat 20. Athanas in vita Anthonij Sulpitius in vita Martini Isodor lib. 2 de eccles officijâ— ca. 15 Sozomenus lib. 1. hist cap. 12. Chrysost advers Vituperatores monast vitae Hom. 5. ad pop cum sequentibus infiniti alij Resolution of the 10. Reason Popish Religion hath to her beleevers infinite multitudes of either sexe professing Povertie Chastitie and Obedience the three chiefe Evangelicall Councels observed by the Apostles c. Ergo Poperie is true Religion and to be tolerated ANSWERE I To the Antecedent 1 THe infinite multitudes of both sexe professing Poverty Chastitie and Obedience are those swarms of Locusts come out of the pit of hell Apoc. 9.3 Which haue faces like the faces of men signifying their hypocrisie faigned humility and falshood and tailes like vnto Scorpions and stings in their tailes noting their damnable doctrin the sting and butcherie of mens soules 2 The Papistes of divine precepts make Evangelical Councels which not withstanding are indeed the exposition of the morall law I Poverty is not a Councell but an expresse commaundement hat when NECESSITY so requireth vvee forsake all the commodities of thâ—s life yea and life it selfe for Christ his sake But what is this to Monkish Poverty which the Papistes solemnely vow and professe wherein the sweate of the browes decreed vnto every man in his vocation is chaunged into yeerely and most certaine revenewes stipende or pensions II Chastity is expresly commaunded vnto such as haue receaved that gift Matth. 19.11.12 But Popish Chastity is expresly contrary vnto the word of God which testifieth that FEW haue the gift of coÌ„tinencie wheras the Papistes haue INFINITE MVLTITVDES that vow and professe Chastity that haue not the gifte of continencie at all III Monkish Obedience vnder their Founders rule hath not one syllable in all the Scriptures for proofe and confirmation thereof 3 It is absurd to imagine that the Apostles were Popish votaries and observed those falsely tearmed Evangelicall Councels Is this a good Argument in Popish Schooles We haue forsaken all and followed thee Matth. 19. Ergo The Apostles vowed willfull povertie as Moonks do 4 This popish profession and vowes were better never made then made being made they are of that nature and dangerous consequence that the best way were first to repent of the folly and rashnesse in making of theÌ„ and then rather quite to giue them over then with such superstition and impietie to seeke to keepe them as is vsed and thereby breaketh foorth shamefully among the Papistes 5 It is manifest out of the Scriptures that such oaths as cannot be performed without sinne are vnlawfull and doe not binde So also saith Ambros in 2. Can. 8. Concil Toletaâ— And Gratian Caus 22. Quest 4. produceth manie testimonies out of the Fathers to the same end and that namely out of Isodore In malis promissis rescinde fidem in turpi voto muta decretum quod incaute vovisti ne facias impia est promissio quae scelere adimpletur 6 And rather then men that haue vovved and professed a single life through the force of inward concupiscence should burne and fal either to fornication adulterie or any other vncleannesse of the flesh which as heaven and earth and all the world knowes ever were and still are common fruits of the Popish vowe of single life the ancient Fathers that the Suppliants bragge of here so much would haue them to marry and to repent of their rash vow as is evident in Cyrill lib. 3. 16. in Levit. Cyprian lib. 1. Epist 11. Epiphan Contra Apostolicos lib. 3. August de bono coniugali de sancta virginitate cap. 34. II To the Consequence The Consequence hath no coherence with the Antecedent But the Argument is thus rather to bee concluded Popish Religion hath to her beleevers infinite multituds professing Monkish Povertie Chastitie and Obedience Ergo Popish Religion is the Religion and doctrine of Antichrist Reason of Religion 11 11. REASON OF RELIGION A religion that hath beene testified by the blood and sanctitie of such Martirs and Confessours as our a They should haue named these Martyrs and then questionlesse they would not haue proved to bee Popish Adversaries theÌ„selues allow of and hold them glorious in heaven either all the points of her doctrine or the most controverted and weightiest witnessed by evidence of b Most lying signes of Antichrist most authenticall miracles by the records of c all ages and by the discussing censure and approbatioÌ„ of general Counsells collected in parte by Bredenbrachius in suis collationib the highest consistorie on earth d The Papistles preferre their CoÌ„ciliables before the word of God oracles of greatest infallibility as being the sentences of all the best learned in the world assembled togither and holpen in the affaire by the a Mat. * These places doe not prove Councels to bee infallible Oracles 18.20 28 20. presence of Christ our Saviour by the b Ioh. 14.16 16.13 Act. 15.20 assistaÌ„ce of the Holy Ghost and by c Ioh. 17.17 Luk. 22.31 our Lords promise and praier Resolution of the 11. Reason Popish religion hath beene testified by the blood and sanctitie of such Martyrs and Consessours as the Protestants themselues allowe of and all her doctrine witnessed by miracles and approved by Councels Ergo. It is true religion and so to be tolerated ANSWERE I. To the Antecedent 1 WE do not allow of any Martyrs of the Popish religion Yea we expressely affirme that the sufferings of such is not martyrdome but due punishmeÌ„t of their offences and a recompense according vnto their deserts such was the punishment execution of Thomas Becket Iohn Fisher Sir Thomas More such other holy traitours and martyrs of Popish religion whose farther iudgment we leave vnto the Lord. 2 As for the Sanctity of Popish CoÌ„fessours we iudge it deepe hypocrisie and wicked dissimulation For howe can a man be holy in that religion which hath a shew of godlines but denieth the power thereof Such holy Hypocrites were Benedict Francis Dominike mencioned by the Suppliants and thousands moe 3 No part of Popery no one point thereof was ever confirmed by miracles except it were by the lying wonders of Antichrist whose comming as the Apostle testifieth is by the effectuall working of Satan with all power and signes lying woÌ„ders in all deceive ablenes of vurighteousnes 2. Thes 2.9.10 4 The definitions of generall Councels are no such Oracles of
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
robbe him of the end he suffered for namely to sanctifie and cleanse his Church as S. Paule witnesseth to render is glorious vnto him it were the church being as the same Apostle writeth Christ bodie and the fulnes of him to make Christ a head bodilesse and take as it were his totality or perfection from him it were to divorce our Saviour from his dearely beloved spouse a Ephes 5 29. formed out of his side vpon the crosse and inseperably ioyned in marriage with him it were to bereaue his omnipoteÌ„t Maiestie of b 1. Tim. 315. Colos 1.14 Psal 2.8 his house kingdome lotte and heritage vpon earch for such is his Church vnto him and so called in holy Scripture yea it were directly to charge the Prophets the Apostles and even Christ himselfe either with vntruthes or absurdities The Prophets because these words are reade in c Esa 60.11 Cap 61.8 Esay Thy getes speaking to the future Church of ChristiaÌ„s shall be opeÌ„ continually neither day nor night shall they be shutte the strength of the Gentiles and their Kings may be brought vnto thee And in another place I the Lord will make an everlasting covenant with them and their seede shall be knowne among the Gentiles and their braunches in the widst of people All that see them shall knows them that they are seede which our Lorde hath blessed What could be plainer spoken for proofe either of the f This is not proved from thence the perpetuitis wee graunt visibility or perpetuitie of Christs Church her gates saith he shall be open coÌ„tinually shut neither by day nor night and that God hath made and everlasting covenant with her and that g But he saith not All shall see all that see her children shall know theÌ„ know that our Lord hath blessed them The Apostle because S. Paule writing to d 1. Tim. 3.15 Timothie teacheth him how he ought to coÌ„verse in the house of God so terming the church of God now if the church were invisible the instruction must needes be vaine and absurde for none can converse in an h Neither do we say that the Church is alwaies invisible invisible house Again e Acts 20.28 Matth. 28.20 S. Luke writeth that the holy Ghost placed Bishops in the church of God to rule the same but who can rule a flocke that is either invisible or vnknowne Christ himselfe because he promised his Apostles to remaine with them all daies to the consummation of the world Which promise being made to the Apostles was made to a visible Church and for that they were not being mortall to live to the worldes ende the promise was vndoubtedly made to them and their Successors in their persons and i A plaine inconsequence therefore the Church neither ever to cease or become invisible Neither can the reasons and places precedent be avoided by the ignorant distinction of a invisible and invisible Church vnderstanding by the latter the hid and vnknowne congregation of the Predestinate because the Church being a society of men as all writers affirme and every society requiring of necessity some visible signe badge ceremony bond rite profession inrollemeÌ„â— or some other like marke wherby the members of the same may be knowne one to the other and also from others which essential point failing in the company of the predestinat they can no way possible make vp the k False Contra Faust lib. 19. cap. 11. realtye name or nature of a Church For as S. Austen truely writech In nullum nomen religionis sen ve rum sâ—u falsum coagulari homines posiuns nisi aliquo signaculos um vel Sacramentorum visibilium consortio colligentur Men cannot be incorporate in any one name of Religion either false or trueâ— vnlefle they be combined togither by some communitie or participation of visible seales or Sacramentes Againe this hid and vnknowne predestinate company which must be thought to constitute an invisible Church do l A foolish Dilemma see the Answere either refuse or not refuse to communicate with the false and adulterous church in Ecclesiasticall subiection service sacraments and externall worship if they do refuse then is their company and Church not invisible but most visible markable on the other side if they do not refuse then sith the false Church is by testimony of the holy Ghost †Apoc. 2.9 the Synagogne of Satan her doctrine b 1. Tim. 4.1 the doctrine of Diuels they must needs be guitly of damnable sin by such their partaking with her And therefore their company not Gods Church because that multitude cannot possibly be Gods Church wherein there are none c Ephes 5 27. Aug. contr Donatist post Col. cap. 20. de doctr Christi l. 3 c. 34. Retract li. 2. c. 18. epist 48. ad Vincentiâ—â—â— good but all wicked dissemblers cloâ—ers of their faith With the hart d Rom. 10.10 saith S. Paul we beleeue vnto iustice but with the mouth vnderstanding thereby all externall actions confession is made to salvation And the same Apostle biddeth all men e Rom. 16.17 Tit. 3.10 to avoide false teachers and f 2. Cor. 6.17 separate themselues from them yea g Ioh. 10.5 not to follow them but to flee from them is a marke which cur Saviour himselfe giueth of distinguishing his true sheepe from others We would say by that is said that perpetuall visiblenesse being an m Begging of the question essentiall quality note of Gods church and ever really existing with vs and in our Religion as all sorts of testimonies in the world doe witnesse and in no other company or congregation soeuer it followeth that n Impudent Beggers our Church is the sole true church and spouse of Christ Resolution of the 31. Reason Popish Religion is that whose professant company or congregation hath bin evermore since the first planting therof very visible perspicuous Ergo Popish religion is true religion and so to be tolerated ANSWERE To the Antecedent 1 I grant that from the yeere of Christ 605 when the dispersed points of Popery began to be established in the Primacy granted by Phocas vnto Boniface III. the professsant company thereof hath bin very visible and perspicuous 2 But it was not so from the beginning As the light in the first day was carryed vp and downe without any guid Gen. 1. and at length governed by the Sunne which God created for that purpose So the mystery of Popery at the first in the time of the Primitiue Church was stayed in no certaine subiect but wandred invisibly in the divers passages of running wits till at last it was setled in the See of Rome in the person of Boniface III. and his successors II To the Consequence 1 Popery is not therfore true Religion because from the first planting therof by the Divell the professors of it haue bin visible because visibility in that sense is