Ergo Popery is true Religion and to be tolerated ANSWERE 1 THis Reason is parallel vnto the 31. Reason But I answere farther 2 I. The lustre and glory of the Church is two fold Interiour and Exteriour the inward glory is that which consisteth in purity of doctrine the outward glory consisteth in the amplitude and peaceable state of the Church The inward glory never faileth in the Church but the outward oftentimes doth Vnto this belongeth the succession of ordinary Pastours and Doctors for indeede there may bee a true Church without ordinary Pastors Where two or three consent in verity of doctrine there is Christ in the midst of them there is the Church Againe the Church fled into the wildernes where for a time shee was fed by God c. 3 The Popish Wolues are not true Pastours and Doctors of the Church wherof the Apostle Paule speaketh Eph. 4.11 For in the Papacie we see the Pope extolling himself aboue all yea sometimes two three or fowre Popes at once cursing banning one the other into the pit of hell and fighting many a bloody cūbate for Peters chaire as they say We see many Cardinals Patriarkes Archbishops Bishops Abbots c. which represent Herods or Pharaos court yea which bear the shew of the Babylonian or Persian Monarchy following them in all ambition arrogancy vanity luxurie rather then the Apostolicall state of the Ecclesiasticall Ministry whereof the Apostle Paule speaketh 4 The Lord gaue vnto his Church Pastours and Doctours the Suppliants vrge out of Paule Eph. 4. Bee it so But here is no mention of Pope Cardinals Monkes Friers Iesuits Priests c. VVherefore we may retort this Argument vpon the Papists themselues thus They only haue a true and a lawfull calling and ordination in the Church who are mentioned by the Apostle Paul Eph. 4.11 But the Pope Cardinals Abbots Moonks Friers Iesuits Priests c. are not mentioned by the Apostle Ergo These haue no lawfull calling 5 Againe That is the true Church in which there is a lawfull vocation ordination of Pastours and Ministers In the Popish Church there is no lawfull ordination of such as we haue proved before Ergo The Popish Church is not the true Church 34. REASON OF RELIGION A Religion whose doctrine is to be a Begging of the question traced even vp to the Apostles chaire by true and lawfull succession of Bishops every of them holding b Vntruth vnitie with his predecessour and keeping still as the Apostle directeth the depositum that descended from hand to hand vnto them Which vninterrupted line of succession never leaping over the head of any one age or c False as appeareth every wherin ther owne Histories yeare drawing his originall from the Apostles can not but d This woude be prooved not saide neces arily proue that our Church is only the true Apostolical Church and that we e Impudent Begging continue and contende as we are cōmanded Coloss 1.23 Phil. 3.16 Jude v. 3. in and for the faith which was first preached And it is also evident by the irrefragable authority of S. Paule that the Romanes had once the true faith affirming their e faith to be renowmed in the whole world and common to him and them Likewise it is evident by the vniforme report of all Ecclesiasticall histories and by the writings of al the Fathers (a) Theodoretus * Great Crie Litle Wooll in cap. 16. epist ad Rom Prosp carmine de ingr in principio S. Leo de Nat. Pet. Aug. contr epist Fund cae 4. Oiosius l 7. cae 6. Chrysost in Ps 88. Epiph. haer 27. Prud in hym 2. S. Laurentij hym 12 Optatus l. 2. contr Donatist Ambr. lib. 5. epist de basilicis tradendis Hiero. in Catalogo Lactantius lib. 4 cap 21. de vera Sapien-Eusebius hist Eccles lib. 2 cap. 13.15 Athanas de fuga sua Cipria epist 55. nu 6. Tert. de praesic nu 4. lib. 4. Contr. Marcio nu 4. Origen in Gen. apud Euseb l 3. c 1. Jrenaeus l. 3 c. 3. Hegesippus li 3. c. 2. de Excid Hierosolym Caius Papias Dionis Episc Corinth citati per Euseb li. 2. ca. 14. 24 Jgnat epist ad Rom. Concil Calced act 3. and others Greeke and Latin yea and by the very sense sight of sundry monumēts yet extant that Saint Peter f This is very vncertaine can never be soundly demonstrated was at Rome suffred death there and was the first Bishop of that See Now if our Counterpleaders can sufficiently shew as we are sure the whole world cannot either that the Romanes haue since that time g left the faith which S. Paule commended in them or that any of the succeeding Bishops to S. Peter in that See haue changed the first faith by paring away any part therof or by adding any new doctrine contrary to the rule of the former or what vvas not taught before by the Fathers after explicitiuely added as a more clear particular declaration of the same if this wee say can be sufficiently shewed by h A senselesse issue required naming the Pope or other man who in such sort changed the primitiue faith the point or points of faith that were so chāged togither with the time place when where the change was first made we yeelde our selues to be i Whether you will yeelde your selues to be so or no it is certaine out of the Scriptures that you are such prophane Novellers yea Heretiks most worthy of the fagot Resolution of the 34. Reason Popish religion is that whose doctrine is to be traced even vp to the Apostles chaire by true and lawfull succession of Bishops every one of them bolding vnity with his predecessour keeping still the depositum that descended frō hand to hand vnto them Ergo Popish religion is true religion and consequently to be tolerated ANSWERE 1 THIS reason is in effect the same with the last that goeth before But I deny Antecedent 2 Popish religion cannot bee traced vp to the Apostels chaire but downe rather to Lucifers chaire for it is nothing but a Summarie and Epitome of Heresies as I have proved before pag. 44. c. and manifestly teacheth those doctrines of devils condemned by the Apostle 1. Tim. 4.1 3 Their Bishops Popes haue no right successiō either to any Apostle or Apostolike mā in place person or office 4 If the Papists had this personal succession yet were they never the nearer I The wicked Priestes oftentimes pleaded succession against the true Prophets and against Christ himselfe Ier. 7.4 Ierem. 8.8 Ioh. 8.44 II Vriah the Priest had this succession from Aaron yet to please King Ahaz he set vp an altar according to the patterne that the King had sent him of one that hee had seene at Damascus contrary vnto the commādement of the Lord. 2. King 16.10.11 III The Patriarke of Constantinople deduceth his local and
A CONSIDERATION OF the Papists Reasons of State and Religion for toleration of Poperie in England INTIMATED IN THEIR Supplication vnto the Kings Maiestie the States of the Present Parliament Mich. 7.10 Shee that is mine enemie shall looke vpon it and shame shall cover her which said vnto me VVhere is the Lord thy GOD Mine eies shall beholde her now shall shee bee TRODEN DOVVNE as the mire in the streetes AT OXFORD Printed by JOSEPH BARNES and are to bee sold in Paules Church-yarde at the signe of the Crowne by Simon VVaterson 1604. To the Christian Reader AS I haue professed heeretofore in my Treatise against the Papists first Petition so heere again I protest that this fourth Supplication beeing directed vnto his Maiestie I haue not presumed to Answer any thing at all thervnto because I know his Highnes Christian heroicall Spirit is only worthy to giue Answer in this case Notwithstanding seeing the impudencie of the Petitioners is so intolerable that in so flourishing an age vnto so learned a Prince they dare exhibite their idle fancies and vaine toies being vtterly devoide of better Arguments which they haue scraped out of the often-refuted writings of their owne Sophisters and couched togither without forme or methode I haue bin once againe imboldened to consider of their Reasons which I hope I haue proved in sufficient to force such a CoÌ„clusion as should bee the overthrowe of our Christian Church and State of the Gospell his excellent Maiestie I confesse my paines heerein might well haue bin spared and indeed had I known so much in time I would not haue made this parénthesis in my Studies considering that a thrice-learned reverend Father of our Church M. Doctor Sutcliffe the worthy Deane of Exceter hath even already as the report goeth although I haue not yet seene his Booke amated these importunate shamelesse Petitioners made them as mute as a fish not daring to exspect any other ANSVVERE in reason at his Maiesties handes but Le Roy ne le veu't pas yet forasmuch as diverse books being written in diverse methods of the same argument or subiect are not vnprofitable I haue bin bold not to suppresse what I had done already committing the suâ—cesse vnto Almightie GOD and my selfe herein vnto the Censure of the learned who I presume can not but iudge Christianly and charitably of my good meaning and endevour to promote the common cause against the common adversarie Farewell Oxford from St. Marie Hall 13. of Aprill 1604. Thine ever in the Lord Gabriel Powel THE PAPISTES SVPPLIcation vnto the Kings most excellent Maiestie c. Most high and mightie Prince and our deerestly beloued Soveraigne a How can Papists without blushing acknowledge his Maiesties title vnto the Crown of England to be DIRECT seing they haue heretofore by tooth naile most indirectly moâ—t vniustly oppugned the same Which traiterous Parsons confesseth albe it for excuse he assureth himselfe that whatsoever hath bin said writen or done by any Catholike against his Maiesty which with some others mâ—ght breede disgust hath beene directed to the end for sooth to make his Maiestie nrst a Cathoâ—ike and then our King as if treason â—â—â—ed treacherie against his Highnesse could make him a Catholike or the denying and impugning of his direct and iust title tended to make him our King Rob. Pars in his Treat of three Convers in the Dedicat. Addition to the Catholikes SO many causes concurre wheresoever we turne our thoughts and these most great of reioycing as we know not with which wee should begin the count nor on which to ground our chiefest ioy Your Maiesties direct tide to the Imperiall Crowne of the Reasme both by lineall descent and prioritie of blood your Highnesse most quiet accesse to the same Gods onâ—y worke aboue the expectation of man do as by most right they should exceedingly pâ—ssesse and englad our harts Also the thrice fortunate vniting of the two Kingdomes which not seldome in former times haue bin much infestuous one to the other and this after so sweete a meane as by rightful deuolution of both Scepters to the immediate issue of either Nation cannot but in semblable proportion multiplie and advaunce our ioyes nor can we any way doubt but that thest egth of the Monarchy now in de inuincible by the vnion will ever be most able to preserue these our ioyes vnto vs and make them perpeâ—ual either kingdome being such a fortres and countermure to other and both so abounding with men and shipping as no forraine enemie howe potent soever vnlesse he fiâ—st be wearie of his owne forâ—unes dare ever adventure to offend or picke quarrell vnto Likewise the hope and strongest affiance which your Maiesties raigne over both nations yeelds of reducing the bordurers of either Countrey to Christian order of turning to coÌ„moditie the vast quantity of ground which by reason of the sauage demeanor among them hath time out of mind layne wast and vnoccupied and of enioying peace commerce and trafficke with all Nations a blessing most soveraigne and which alreadie is lighted on vs in good measure Then the vnspeakeable benefite of your Highnesse fitte yeeres to governe and your long successefull experience in the affaire being the Arte of Artes office of God farre more intricate dâ—fficult and combersome then anie other kinde of ministration or state of life on earth Then also the speciall consolation which all men take in your Maiesties regatdfull loue toward the Nobilitie of the Realme as hauing alreadie restored some to their lost dignities and endowed others with honor and authoritie in State Lastlie to omit other infinit particulars of lesse moment the good triall of your Highnesse prowesse wisedome iudgment clemencie bountie compassion the edification of your exemplar life of like force to your subiects for fashioning their manners therevnto as were the twigges of partie colour which the Patriarch Jacob laid before the flocke of sheepe he had in keeping at the time of their conceiving the noblest disposition of our yong Prince and his brother the rare vertues of their Queene-mother our most respected Princesse and the hope of such store of children from both your bodies as may to the worlds end most renowmedlie spread and perpetuate the roiall coniunction name familie We saie all these and other like gracious respects doe so aboundantlie replenish our harts w th ioy as no temporall thing can more in the world And to the end these our ioyes may ever inhabite in our soules prosperoulsly without change or diminution we your Maiesties reuereÌ„tly affectionate subiectes doe prostrately beseech your most Princely consideration to commiserate our b Causelesse coÌ„plaints not of persecution for Religion but of Christian Justice for treasoÌ„ grieuous long indured pressures for confessing the Catholike Romane faith the c Popish Religion is the high and brode way to destruction which we have elsewhere proved as large all onely meane as we
Deut. 17.18.19.20 To like effect it was saide vnto Ioshua Let not the booke of this law depart out of thy mouth but meditate in it night and day that thou mayest diligently obserue as it is written in it For then thou shalt prosper in thy wates and haue successe in thy affaires Iosh 1.8 For this cause the Kingly Prophet exhorteth Kings to bee wise and iudges to be well advised that they worship GOD and his anointed denouncing vnto the enemies the Almighty power of Christ to the confusion of all that set themselues against him whereby he should be able as easily to breake them as a man with a barre of iron doth dash in peeces a pot of earth Psal 2.10.11.12 To this purpose notable is the speech of Asaria the Prophet vnto King Asa and to all Iuda Beniamin whē the Lord had miraculously foyled the innumerable multitude of their enemies The Lord saith he hath beene with you while yee have beene with him and if yee will yet seeke him be will be readie for you but of yee for sake him he will for sake you According to that which the man of GOD had saide before I will honour these that honour me and despise those which despise mee 2. Chron. 15.1 Sam. 2.30 This doctrine was sealed in the casting away of Saule and in the choosing and prosperous successe of David as he often acknowledgeth 1. Sam. 15. Psal 18.2 Sam. 22. Likewise in Salomon the most vvise and politique Prince that ever sate in the seate of David or ruled any people in the world who because he fully established the service of GOD according to all that had bin commanded by the Prophets the Lord also established his seate and increased his glory aboue all the Kings of the earth till he began to decline frō the Lord his God brought the abominable Idols of the strange women whom hee loved into his owne kingdome houses 1 King 10. Then the Lorde raised vp his servant against him who also in the daies of his sonne so rent away the ten tribes of Israel from the house of David that they never returned vnto it againe This was the speech of the Prophet Shemaiah to Rehoboam and the people of Iudah Thus saith the Lord You have for saken mee therefore will I also abandon you and give you into the hand of Shishak which was performed but in mercy vpon their repentance 2. Chron. 12.5 Abuah King of Iudah obiecteth against Ieroboam that he could not prosper because he had erected Idols in his kingdome had made him Priests contrary to the lawe and assured himselfe of GODS assistance against him for this reason because they had the Lord for their GOD who was their Captaine his lawfull Priests the Sonnes of Aaron sounding the Lords trumpets in the field before them Therefore saith he O yee children of Israel fight not against the Lord GOD of your fathers for yee shall not prosper And accordingly it is added that the Israelites were overthrowne having five hundreth thousand men of warre slaine and the Iewes were strengthened because they rested vpon the Lord GOD of their fathers 2. Chron. 13. Divers was the estate and aflaires of King Asa according as he walked with GOD prospering when he trusted in GOD and decaying when he followed the vaine discourse of flesh and blood and sought to the Aslyrians for helpe The same is alwaies diligently noted in the liues of the rest of the Kings Amazia Azaria Ioas Ezechia Iehoshaphat Manasles and the rest even to the Captivity of both the houses of Israel and Iudah with their Kings for false worshippe and disobedience vnto the vvord of the Lord their GOD. What shall I say of the life raigne death of our late blessed Soveraigne Queene ELIZABETH of most famous and happy memory who being but a woman after innumerable dangers and manifolde Persecutions comming to the crowne as the learned and reverend Father M. Doctor Abbots Deane of VVinchester noteth in his Auswere vnto Reas VI. of D. Hill in the latter end with vnspeakeable courage notwithstanding very many difficulties of Subiects at home of Princes abroad and of the Divell every where professed to mainetaine the trueth of the Gospel and to deface Idolatry superstition which with singular constancie shee continued all the daies of her life yeelding her lande a Sanctuary to all Christians throughout the whole world groaning for liberty of true Religion protecting and defending the afflicted Christians abroade in forraine Countries from the oppression of savage and bloudy Tyrants flourishing in wealth honor estimation being every way admired of all the Monarkes vnder the Sunne whither her fame did come and leaving matter for such a story as no Prince ever hath left the like This thrice noble Princesse after many glorious victories triumph◠other renowned prosperities notwithstanding the tyrānous attempts of forraine enemies abroad the frequent conspiracies of vngodly persons at home against her crown person by the favor of the Almighty vnder the shaddowe of whose wings shee was ever safely protected having Raigned foure and forty yeeres foure months and eight daies a Virgin Queene dyed in peace in a full glorious age so beloved so honoured and so esteemed of her Subiectes as never was any Prince more And GOD to testifie his owne worke left at her death no calamitie or miserie in the kingdome no warres but even Ireland then calmed no famine no apparant pestilence no inundation of waters but plenty and abundance with inexspected tranquillity Yea to the end that he might crowne her with blessings hee put vnity and agreement into the Nobles Cleargy Commous of this Lande that readyly they submitted them selues to the only lawfull and royall Successour These and infinite such like examples declare true Pietie to be the very base and foundation of all true wisedom and policie Impietie what shew so euer it haue of outward ward profit and commodity for a season yet in deed and in the end to be the very cause of ruine and overthrowe to all estates and kingdomes The reason whereof is manifest because all Kings and Princes holde their Crownes and Scepters at the will and pleasure of GOD who is King of Kings Lord of Lords Prov. 18.15 Dan. 4.32 As therefore the Tenant at will hath no better policie then to please his Lord of whom he holdeth so the greatest policy soūdest wisdome that may be vsed by Kings Princes is to please the Lord our GOD in all obedience namely in the zealous advancing of his true religion service in the repressing of all false worship Idolatry hypocrisy tyranny which otherwise call nay cry aloude for GODS vengeance to pull down such sleeping dissembling colluders out of their thrones II Popery cannot be tolerated in England because it cannot chuse but involve the State in infinite perplexities and raise tumults and vproares in the kingdome 3 The instāces in Germanie Fraunce
depth of all divinity and that very excellently by the graunt of our adversaries themselues could so mainely and contradictorily erre in matters of lesse difficulty as are the points controverted No no it cannot iustly be so conceived but rather that the infinite providence goodnes of almighty God because he would not haue so sacriligious a conceit harboured against the principall Doctors of the Church hath in every of their liues deaths miraculously attested the contrary if so much credit at least may be given to the written liues of Saints compiled by venerable personage receiued by many ages as there is giueÌ„ to the relatioÌ„ of †The he is much more credit to be given vnto these theÌ„ vnto the former For these simplie and plainely delivered vnto posterity the truth of things done in civill politike affaires But they by fabulous reportes of lying miracles laboured to establish a newe Gospell conirarie vnto the Gospell of Iesus Christ Plutarchi liues or Caesars Commentaries S. a Jn vita S. Ambrosij Paulinus reporteth that S. e If the Suppliants did not intend to produce a new Gospell vnder pretence of the Fathers writings what needed these subsequent legendarie lies Ambrose being on a certaine time in Rome was invited by a noble woman there to come say Masse in her house who yeelding to the request an other woman sicke of the palsey vnderstanding thereof caused anon her selfe to be brought in a chaire into the roome where S. Ambrose was kissing his garments presently therewith recovered her health the perfect vse of her limbs Againe the same b Ibidem author recordeth that Iustina wife to Valentinian the Emperor hyring a murtherer to kil S. ambrose for the exceeding hatred shee bare vnto him who comming into his chamber and listing vp his arme with his sword drawne to giue him his death incoÌ„tinent his arme waxed so stiffe and benummed that he could neather strike therewith nor moue the same but in confessing which was no lesse miraculous who employed him in so outragious a fact the vse of his arme presently returned and he became as nimble therein as ever before Other proofes of Gods special loue towards this Saint might be alledged as c Ex Panlino 2. hist Eccle. Ruffini libro ca. 11. Severo Sulpitio in viâ—ta B. Marini his miraculous election to the Bishoprick of Millan his long extasie with which he was taken at the altar wheÌ„ S. Martin Bishop of Turon dyed his prediction of the day of his death before he fell sicke the three visions or admonishments given by the voice of God himselfe to Honoratus Bishop of Vercella for his repaire to the said Saint when he lay a dying for ministring vnto him his last Viaticum the body of our Lord These wee say might be alleadged for testimony of his holynes Neuerthelesse wee will content our selues with the rehearsall onely of that miracle which d Vbi supra Paulinus meÌ„tioneth of an obstinate Arian who being present at a sermon of S. Ambrose saw and was thereupon coÌ„verted an Angel to stand at his eare whilst he was preaching and appeared to suggest vnto him the words he spake to the people All which are evident argumentes of the Saint true faith his peculiar favor with God and of the vndoubted verity of his doctrine Touching S. Hierom although both the ioint censure of the a Sub InnoceÌ„tio 1. ann Chr. 402 Milevitane Counceâ—l consisting of 59. Bishops whereof S. Augustine was one giving him the attribute Holie in his life time and and the b In dicreto de apocryphis scripturis circiter annum Christi 1495. testificatâ—oÌ„ of S Gelasius 〈◊〉 7â— other Bishops in â—ession with him surnaming him blessed most blessed after his death be argument sufficient to proue his sound â—aiâ—h and holines as also that our Sauiour most comfortably appeared vnto him in the houre of his death as Marianus Victorius and other writers of his life affirme Yet because we desire to be more full in this point we thinke it necessary hauing choise of miracles to recite a few of many S Hierome c Eusebius Cremonensis discipulus B. H eron in epist demort eiuâ— ad Damasum Portuense episcop Habetur in calce Tom 9. crediâ—ur esse eiusdem â—este Censura Reati ni episcopi Amorini in eundem Tomum drawing neere to his end the blessed Sacrament of the Altar was brought vnto him which hauing receiued and holding his armes a crosse over his breast saide the Hymne of holy Simeon presently as that was ended there appeared so glorious a light in the â—oome where he lay as the exceeding brightnes and splendor therof piercing dozeling the beholders eies none that were present could any while endure to looke theron which continuing some space companies of Angels were seene odoriferous smels felte and a voice heard saying Come my beloved it is time that thou receiue thy reward for thy labours manifold sustained in my cause Being deade the blinde deafe dumbe sicke were d Ibidem healed some bâ— touching some by kissing his body Likewiâ—e the possessed brought in presence of the corpes the devâ—ls going out of them cried e Ibidem Holy Hierome why doest thou thus grievously torâ—ient vs thou wert alwaies our scourge both living and now deade What neede more recâ—tals God seemed so wonderfully tender and â—â—alous of his seruanâ—s fame and honor as f Ibidem when a certaine Heretike enraged with eâ—uy against the wâ—rking of the foresaid miracles wâ—â—hing that the body were burnt himselfe was pâ—eseÌ„ciy by fire descending â—râ—m heauen conâ—â—med to ashes wherevpon many other infected with the same here he were perfectly conueâ—â—ed †Vere woÌ„der fuâ—l if they be 〈◊〉 Wonderfull things but they are saints that report them saints that wrought theÌ„ * â—â—ad â—ooles thâ—â— beleeve them g Pâ— 67. ve 36. God is admirable in his Sainies We haue beene long in the Narratio is precedent wherefore our briefenes in thâ— two that â—ollow must be the greater Possidius Bishop and discâ—ple of S Augustine who â—â—ued almost a Cap. vlt de vira Augustin foâ—ty yeeres faindiarly with him 〈◊〉 himselfe writeth â—ffirmeâ— b Cap 29. ibid. that he knew S. Auguâ—â—ine both when he was Priest and after he was Bishop to haue being absent expelled diuels from out the pâ—ssessed by meanes of his praiers teares for them And that in his death-bed he c Cap. eodem cured a sicke man by laying his hands vpon him whom God by vision had commaunded to repaire to that end vnto him By which miracle hiâ— divine goodnesse intended no doubt as it were with his own hand seale to testifie to the world and all posteritie the holynesse of his servant and the truth and pietie of the doctrine he had taught Concerning S. Gregorie his d Johan Diacontis lib. 2. ca. 22.
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
Ceremonies Act 15. The Papistes haue tired even oppressed the Church with that yoke Yea the Pope expressely contemneth all Councels and exempteth himselfe from their auctoritie Dist 17. c. 6. Concilia p. Symmachus Caus 9. q. 3. c. 17. cuncta Decr. Gre. li. 1. t. 9. de Elect. c. 4. Significasts pargr Aiunt In the Mantuan Councell it was decreed that if any man came vnto Ecclesiasticall dignities by Simony he shold be deposed But who is he amongst Popish Bishops or Popes themselves that is free from this sinne In the Councell of Basill it was decreed that the Romish Court shold take no mony for cōfirmatiōs collations dispēsations elections postulatiōs presentatiōs benefices benedictiōs yea not for the pall it selfe But if the Pope had obeyed this sanction his Kitchen had bin quite frozen by this time The Maguntine Councell ordayned that what goodes soever were be queathed vnto the Church of Cleargie by will and testament it should be repayde again vnto the Heires But the swarms of idle Friers could not indure this In the I. Nicene it was ordayned that the Cleargy might marry also that every Metropolitan should have absolute iurisdiction over his owne Bishops to hinder appeales to Rome The Papists teach flat contrary In the Affrican Carthaginian Councell of Hippon it was decreed that no man should be called Prince of Priests head of Priests or by any other such name But the Pope wil none of that Briefly the Papists teach flat contrarie vnto the Melivetan Chalcedon Gangrense to the sixt Synode to the Ancyran Lateran and other Councels as I haue declared at large Lib. 1. de Antichristo Cap. 18. 5 Ill How wel the Papistes cōsent with the Fathers appeareth before pa. 92. is manifest by that the Iesuites will not acknowledge them to be Fathers in that wherin they teach otherwise then the moderne Popish Church doth Patres non censentur Patres cum suum aliquid quod ab Ecclesia non acceperunt vel scribunt vel docent Ioan. Duraeus in Cōfut Respons Whuk Rat. 5. de Patrib pag. 262. edit Ingolst Anno Dom. 1585 in 80. Reason of Religion 36 36. REASON OF RELIGION A Religion which no persecution could any time a Popery was to be destroyed by the Spirite of the Lordes mouth 2. Thes 2.8 vanquish nor the conioyning forces malice machination of Pagan Iewe or other her most powreful enemies nor yet that which is infinitely of far more force to this end the b Here they confesse the lives of their professours to bee wicked which they denied before in the 8. 22. Reas of Relig. wicked liues of seuerall her professors chiefe rulers either haue hitherto or shall to the worlds end as we assuredly beleeve ever be able to extirpate it wholy or so to darken the visiblity or beautie thereof as to make it no where to appeere or not to shine Nay God hath alwaies bin so strōg on her side as the more she was persecuted the more she multiplied An obseruation that long since caused (a) In Triphone Iustinus to resemble c Prove that our Churches persecution to the pruning of Vines which maketh them the more fertile and likewise moved b Cap. vlt. Apologetici Tertullian to call the blood of her Martyrs the seede of Christians one dying and many rising thereof Neither can it be well doubted but that if our religion to speake with c Act. 5.39 wise Gamaliel had bin of men not of God it would haue bin d Stay your time Popery falleth every day more and more and is so ridiculous that it is laughed at and scorned of children dissolved long ere this as all other sectes haue perished in much shorter while agreeably to the saying of the Apostle S. Paule d 2. Tim. 3.9 They shall prosper no farther and to that of S. Peter (e) 2. Pet. 2.3 Their perdition slumbreth not Sith therfore our Church is not only not suncke or obscured by any might or neuer so violent stormes of oppositions but rather as the Arke of Noe the greater the deluge waues the higher and more illustriously shee mounteth it followes that of all others shee must be that very Church against which by the promise of our Saviour f Matth. 16.18 Hell gates that is the power and hatred of man and devill shall not prevaile Resolution of the 36. Reason Popish religiō is that which no persecutiō could any time vāquish Ergo It is true Religion and to be tolerated ANSWERE 1 IT is not Popery but true Christian Religion that is invincible in persecution Matth. 16.18 2 It is not persecution but due punishment for their offences that is executed vpon Papists 3 Popish Religion was indeed to be vanquished consumed by no other meanes but by the Spirite of the Lordes mouth and shall vtterly bee destroyed and abolished by the brightnesse of his comming 2. Thess 2.8 So farre therfore is this reason from making for Papists that it maketh quite against them See my treatise De Antichristo lib. 1. cap. 33. Reason of Religion 37 37. REASON OF RELIGION A Religion some of whose Professours haue had alwaies vpon every need occurring power and grace a Not to castout but to coniure to cast out Divels of the bodies of the possessed the first of all other b That manner of casting out devils hath seased long since Onuplirius de vita Pij quint. signes which our Savior himselfe gaue for having his true beleevers distinguished from others And this gift is so well knowne by continuall execution thereof to reside in the Romane Catholike Church and c Boldly spoken but not proved never found in the companies of any other Professions as there d where there is most need they shift it off by this shift as if it were granted needeth no recitall of particulars Pius Quintus Pope of late memory dispossessed e Jmpudēt lyes tactu stolae data benedictione onely by touch of his stole and by giving his benediction And how frequent these effects not only vpon persons possessed but in driving away Divels also from the places they most infestuously haunted haue bin even newly wrought in both the Indies where no other Religion professing Christ is knowne but the Catholike Romane Religion only Petrus Martyr Gonzalus Ovetanus in their histories of the Indies and Gonzalus Mendoza in his historie of China doe giue most ample testimonie Resolution of the 37. Reason Popish Religion is that whose Professors haue had alwaies power grace to cast out Divels of the bodies of the possessed Ergo Popish Religion is true and to be tolerated ANSWERE 1 IT is most false that the Papists haue power to cast out Divels Their Exercistes haue no warrant nor promise out of the word of God to attempt any such thing and it is most certaine by many memorable examples that they are ridiculous vnto the Divels themselues 2 If at
any time the Divels goe out of the possessed by Popish exorcising vndoubtedly he is not cast out but doth willingly how vnwilling soever he seemes to be leaue the body to gaine many soules 3 The Protestantes haue power to cast out Divels out of the Possessed by Praier and Fasting which are the ordinary meanes which Christ left in his Church for that purpose Mark 9.29 And doe so as is certaine by Experience Pet. Martyr in ver 65. Cap. 8 lib. 1. Reg. loan Chassan Loc. Com. lib. 1 Cap. 17. p. 6. pag. 62. Melancth in Concil Iudicijs Theolog. part 2. pag. 117. Beza Hist Pass Hom. 26 pag. 656. Vogellius in Thesaur Theol pag. 980. Danaeu quast 38 in Marcum pag. 147. Mark Kemait Exam part 2. de sacram Ordinis Which in effect is the same with the Word of God 4 Origen saith Si aliquando oportuerit nos eirca curationem Daemoniacorum permanere non adiuremus neque interrogemus neque loquamur quasi audienti Spiritui immundo sed permanentes in Orationibus Ieiunijs impetremus patients salutem à DEO abigamus Ieiunijs Orationibus nostris Spiritus maliguos Orig. Tom. 2. in Matthaum Tract 4 pag 57. edit Froben An. 1545. Reason of Religion 38 38. REASON OF RELIGION FInally a Religion that we descend to a They haue bin tedious enough already no more particulars which by more meanes stronger then any other kinde of religion keeketh b How true this is appeareth in the answere by the nature of her doctrine and holy ordinances the subiectes allegeance to their temporall Lords teaching that (a) D. Tho. 1.2 q 96. art 4 CoÌ„cil Ephe to 4. ca. 16 Peltano interpr the iust lawes of Princes doe binde in conscience and some kindes also of vniust lawes vpon feare of scandall and likewise decreeing (b) Conâ—il To let 5. cap. 1. Concil Meldense ca. 14. 15. that all such as moue sedition against their Soveraigne or obstinatly impugne or disobey his lawful commandements should be c And why not presently hanged presently excommunicated and all the faithful debarred to keepe them companie And a religioÌ„ which hath evermore blessed the kinâ—s that were her d The lovers of the great whoore are made partakers of her plagues lovers and children with more peace with more loue of their subiects with more prosperitie with more victories with more true glory with more temporall and eternall renowne then other Princes who were her enemies or aliens at any time attained to as the registers of former ages and the memorials of the present are most cleere and e We deny it and you can never proue it vndeniable witnesses Resolution of the 38. Reason Popish Religion by more meanes and stronger then any other kinde of religion keepeth by the nature of her doctrine and holy ordinances the subiects in due alleageance to their temporall Lords Ergo Popish Religion is true and consequently to be tolerated ANSWERE I To the Antecedent 1 THE vanity of this reason is detected in many places before especially in the Answere vnto the first reason of state pag. 6.7 But more particularly 2 What dare not these brasen-faced Suppliants affirme if happily thereby they may obtaine their desires They say Popish religion by nature of her doctrine keepeth the subiects in due allegeance to their temporall Lords yea and that more then any other kind of religion A bold assertion This dependeth vpon the triall Let vs open their bookes and see what their Rabbiues teach 3 Behould the whole torrent of their writers CoÌ„mentators Positiue writers School-meÌ„ Canonistes vniformely with one and with open mouth proclaime these Suppliants impudeÌ„t Lyers dissembling Hypocrites For all of them hould this Position as an article of faith Heretical Apostaticalls Princes are to be deposed not to be obeyed by their subiectes Let vs heare them speake 4 FIRST the Popish CommeÌ„tators say Our Kings may bee deposed in many cases either by the Pope or by their owne subiects Alphonsus Tostatus Com. in 3. Reg. cap. 11. quest 35. 5 SECONDLY their Positiue writers speake The Pope by the fulnes of power which he hath over all ChristiaÌ„ Princes may for the sin of heresie deprive heretical Kings Princes from their Kingdomes and Empires in temporal things exempt the Christian an people from their obedieÌ„ce subiection vnto theÌ„ Ioanes Driedo Tom. 2 lib. 1. de Libert Christian cap. 14. pag. 40. D edit Lovan Anno 1552. in fol. 6 THIRDLY amongst their Schoole-men Thomas Aquin as disputeth this Question Whether a Prince for his Apostasie from the faith looseth his dominion over his subiects so that they are not bound to obey him farther and concludeth it affirmatiuely The. in 2.2 q. 12. a. 2. Petrus Aragonius holdeth the same point as an article of faith Arago in 2.2 Tho. q. 12. a. 2. pa. 363. col 1. 2. edition Salmantica 1584. And so doth Caietanus Com. in eundeÌ„ locum And Seraphinus Capponus who addeth this reason thereof Whosoever violateth his faith vnto God must haue the faith of others violated vnto him Cappou in 2.2 Tho. q. 12. a. 2. Gregorius de ValeÌ„tia hath these words For the sin of Apostasie any maÌ„ may be deprived of his dominioÌ„ over his subiects There is * Note no doubt of this assertion amongst true Catholikes Yet heretikes deny it least if they should approve this they might seeme to pronounce senteÌ„ce against themselues Greg. de Valent Tom. 3. Commentar Theologic q. 11. punct 2. col 439. D. And againe They inourre the deprivation of their politique power de facto who for heresie are excommunicated by the senteÌ„ce of an Ecclesiasticall Iudge so all the Devines do commoÌ„ly hould who also do absolve the subiects from their oath alleageance forbidding them to obey them to wit if they can * Note well deny their Kings such obedieÌ„ce without some notable detrimeÌ„t or losse for so this is to be vnderstood Thus farre Greg. de Valentia tom 3. Com. col 444. C. who faith farther Subiects may lawfully deny their obedieÌ„ce to an Hereticall Prince Ibid. E. And Hoe that demieth his faith vnto God is worthy to whom his subiects should deny their fidelity Ibid. col 446. A. Dominicus Bannes writeth thus After that the declaratiue senteÌ„ce is giveÌ„ for heresie the Prince doth vniustly possesse his kingdome princedome doth vniustly exercise iurisdiction over his subiects And the subiects are bouÌ„d to exempt themselues from his obedieÌ„ce yea to wage warre against him * Oh note if they hane sufficient streÌ„gth But if it be to their great hinderaÌ„ce as ioyned with the daÌ„ger of Death losse of their goods c then such subiects are not bouÌ„d to wage warre against their Prince nor to exampt themselues from his obedience if they be not in mortall daÌ„ger to fall away froÌ„ the faith Out of this CoÌ„clusioÌ„ it followeth that the * Note best of