greatest infallibility for they may erre and have oftentimes erred The Coūcel of Carthage decreed rebaptization At the 3. Councel of Autioch Athanasius was condemned and the Arrian heresie was approved In the Councell of Ariminum the same heresie was allowed also The 2. Councel Ephesine favoured the heresie of Eutiches the Councel of Neocaesarea condemned second marriages Cōcil Toletan 1. decreed that he that keepeth a Cōcubine should not be repelled from the cōmunion The 6. generall Synode decreed the marriages between Catholiques Heretiques to be voide they condemned also the eating of the blood of any beast The 2. Councell Nicene concluded that Angels and the Soules of men haue bodies of their owne and that they may be pictured and painted this Councell allowed the worshipping of images which the Eliberine Councel long before had flatly forbidden In the Councell of Rome Stephanus VI. revoked all the acts of Pope Formosus his predecessour which in the Councell of Ravenna vnder Iohn X. were established againe and Stephanus his decrees abrogated Therefore the Definitions of Councels are not infallible oracles as the Suppliants vaunt and those places of Scriptures which they quote are nothing at all to their purpose as the godly Reader at the first view of the text may soone vnderstand II To the Consequence 1 IF Popish religiō were testified by the blood of martyrs holines of Cōfessours if it were approved by Councels yet doth it not follow that it must needs therefore be true religion for Martyrs Cōfessours Coūcels may erre and have erred oftentimes 2 Popery is manifestly knowne to be a false religiō because the Papists goe about to confirme and establish it by lying miracles and wonders as the old ancient heretikes did before Reason of Religion 12 12. REASON OF RELIGION A Religion a A manifest vntruth it is cleare by the Answere vnchanging and of admirable consent in her doctrine having evermore the same boundes of faith in all places and not varying in every country and state as doe other religions which haue b If they speak◠of our religion we haue Christ our head his word the rule of truth not one supreame head and an acknowledged power to define but make the letter of scripture c Blasphemie against the word of God misinterpretable by every contentious spirit the only touchstone and chiefe Iudge of all differences in faith whereby so many opinions and formes of religiōs d Horrible blasphemie as if diverse opinions and formes of religion might bee squared out of the Scriptures wheras no Scripture is of private interpretation nor can bee the ground of errour may be squared out as there be private fancies raigning Resolution of the 12. Reason Popish Religion is a religion of admirable consent and vnitie in her doctrine not varying in every country and state Ergo. It is true religion and therefore to be tolerated ANSWERE I To the Antecedent 1 IF Popish religion be of such admirable consent and vnitie in her doctrine wherefore cannot the heades therof agree amongst themselues in teaching delivering of that vniforme doctrine Who so readeth the history of their Popes written by their owne friendes besides a number of hote and cōtentious schismes troubling al Christēdome for many yeeres togither yea sometimes fortie yeeres continuing betwixt their Popes and Antipopes he shall finde it a cōmon thing for the succeeding Pope to contrarie abrogate the actes decrees proceedings of his predecessour 2 Not to insist in many particulers Platina writeth that when Pope Formosus was dead Anno Dom. 896. Stephen VI. who succeeded not long after him for Boniface VI. his immediate successour was Pope but 25. daies carried such hatred towards him his proceedings that he caused his decrees to be abrogated and made him to be taken out of his grave for so others write of him and solemnely degraded in a Councell which when hee had done he cut of his tow fingers wherewith he vsed to cōsecrate and cast them into the river Tibris But Romanus I. succeeding him ratified againe Formosus doings abrogated and disanulled al Stephens proceedings against him Whose course Theodorus II. especially Iohn X. followed condēning Stephens doings in another Coūcel at Ravenna consisting of seventy foure Bishops Albeit Sergius III the fourth Pope after him taketh Stephens parte against Formosus and that so hoately that once againe though he were the ninth Pope from Formosus he caused his body to be taken vp out of the grave degraded him againe beheaded him cut of the three fingers that were left him of his right hand and threw his body the pieces thereof despitefully into the river Tibris 3 Againe wherefore do not the Popish Doctours agree amongst themselues in explicating and interpreting a religion so certaine in her doctrine whereas nowe the world seeth they differ amongst themselves in 237. articles of doctrin as Ioannes Pappus hath gathered out of Bellarmine In l. de Contradict Doctor nunc-Romana Eccles The Iesuites Catechisme also is a sufficient witnesse hereof 4 Nowe what doth this dissention amongst Popish Doctours but proclaime indeed the disagreement iarres cōtradictions which are in the very doctrine of Popery The Pope in their doctrin is Christs vicar Peters successour meeke humble and the Servant of servants And yet they blush not to say that he is King of Kings the Monarch of the whole world The sacrifice of the Masse they say is externall and yet indeed it is not external for that which they call the sacrifice is hid vnder the formes of bread and wine But I hasten II. To the Consequence 1 If Popery were so constant so vnchangeable so agreeable in her doctrine as the Suppliants pretend yet is that no proofe that it is therefore true Religion I. Because the Iewes Turkes Pagans and Heretikes doe marvelously agree one with another and yet is not their profession true II Because we see that oftentimes great men within the Church haue fallen into hote cōtentions among thēselues As Paul and Barnabas Paul and Peter Meletius and Peter B. of Alexandria Epiphanius Chrysostome Ierome Augustine Ruffiaus Cyrill Iohn B. of Antioch and Theodoret. And indeed the Iewes did vpbraid the Christians in the Primitiue Church with their dissentions amongst themselues 2 The Papists vnity and agreement amongst themselues is to betray the souls of men which Christ our Savior hath redeemed by his blood for otherwise they are at as great iarres vvith their owne men as with vs. Reason of Religion 13 13. REASON OF RELIGION A Religiō which by the grant of our Adversaries hath had for the last thousand yeeres and more the custody of the sacred a Of the outward letter Bible of the Apostles Athanasias and the Nicene Creede preserved thē from perishing by Pagan lew or heretike yea from whose hands or Treasure-house the Religiō now established not only b The Christians of the primitiue Church received the Scriptures
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
Jupudent bragges wit learning reading iudgment vertue true piety qualities of all other likeliest to discerne and abandon error to her Teachers Doctors ever enioyed the like store of such lights as our Oppositors had never reason to compare with or if they do the extant monumeÌ„ts in schoole positiue mysticall divinity and in all other literature will quickly shew the inequalitie and disproportion of the comparison Resolution of the 23. Reason Popish religion hath now and in all ages hath had the most famous men for wit learning reading iudgment vertue true pietie to her Teachers and Doctors Ergo. Poperie is true religion and so to be tolerated ANSWERE 1 WHat other Answere should I make vnto a bold impudent shamelesse false assertion without proofe or shew of probability but Thou lyest Satan 2 I will not name any now-living to avoide suspition of flatterie ONE Calvin ONE Peter Martyr ONE Melancthon ONE Iuell ONE Vrsine ONE Zanchius ONE Humfreyes ONE Whitakers ONE Iunius ONE Perkins to let infinite others passe had more sound learning infinitely more true pietie then ALL the Popish Teachers and Doctors that ever were are or shall bee ever had now have or ever hereafter can haue Reason of Religion 24 24 REASON OF RELIGION A religion whose publike and a Popish church service is blasphemie against GOD and a mockerie of religion Church service is executed with that maiestie honorable grauity and reverence the severall parts and b Popish Ceremonies are mens precepts conemed by Christ Mat. 15. ceremonies thereof so aptly and admirablie composed ordered for annuall commemoration representing of our Saviours incarnation birth life passion buriall resurrection ascension of the comming downe of the Holy Ghost of the mystery of the Trinitie and of other passages as well of Christ our head as of his members the Saints as it begetteth feedeth reneweth singular devotion in the actors hearers is also so comfortable in her c The comfors which the Popish SacrameÌ„ts afforde is deceaveable like vnto the hungrit mans dreame Esa 29.8 SacrameÌ„ts especially so easing and acquieting soules in the Sacrament of penance as no testimonie or demonstration vnder heaven is or can be of like seeling proose for the reall goodnes verity of that Sacrament as is the supernaturall sweetest divine consolation tasted therein as is the Sacrament of the Eucharist Resolution of the 24. Reason Popish Religion hath her church-service executed with maiestie honorable gravity and reverence her Ceremonies admirable and her Sacraments comfortable Ergo. Popish religion is true and to be tolerated ANSWERE I. To the Antecedent I THE Popish Church-service is not Maiesticall honorable grave and reverent but blasphemous and full of apish trickes and toyes I For the substance of it it is full of idolatrous invocations of Angels and Saints II It is performed in an vnknowne tongue to the derision of GOD and mockerie of religion against the expresse words letter sense of the Scriptures 1. Cor. 14. III The theatricall attire and gesture the skipping friskes and gambols the in constant murmuring crying out and whispering of the Priest the bellowing piping and chanting and the lighting of candels at noone-day is not true maiestie gravity reverence but manifest demonstration of giddines levitie wantonnes and flat apostacie from true religion For our Saviour saith Iohn 4.24 they that worshippe GOD must worship him in spirit and truth 2 Popish Ceremonies are execrable Christ saith Mat. 15. 9. In vaine they worship me teaching for doctrines mens precepts 3 If Popish Religion were true it is most certaine that Popish Sacraments are very coÌ„fortable For the Papists teach that the Sacraments of the new Testament do containe do conferre of themselues and merite grace that they iustifie that they forgiue sinnes sanctifie by the worke wroght yea without any good motion or disposition of the receiver or vser that is without faith This cannot choose but be very comfortable for be a man never so vile a villaine bee he never so vngracious of so wicked yet if he can bee made partaker of the Sacraments according to their doctrine he shall haue his sinnes actually forgiven him and be instantly iustified But alas this doctrine is not true it hath no warrant out of the Scriptures which restifie that without faith it is impossible to please GOD. It is the deceaueable learning of Antichrist to detaine miserable men captiues in his kingdome and to make them slaues vnto sinne by committing it with boldnes and to appease the stinging thereof in their consciences for a time II To the Consequence The Antecedent being false the Consequence falleth of it selfe Reason of Religion 25 25. REASON OF RELIGION A Religion whose secular and religious Cleargy liue without wiues free from care of providing for a But not for providing for bastards children the later sort no way distracted with the affaires and encombrances of the world but b But the Apostle saith that Pure religion and vndefiled before God is to visite the fatherlesse and widdowes in their adversitie Jac. 1.27 encloistered passe their whole time in praier watching fasting in continuall study of scriptures and in dayly exercise and dispute for ful perfect vnderstanding of them Helps that doe most further the attaining of truth and such as are not c An impudent lie sound in the adverse party and which in common reason Catholike Divines being not inferior to other Divines in wit or other talents shew that our teachers God being no acceptor of persons are more likely to haue vsing d Vutruth fitter meanes for the same the e No Papist dares expound the Scriptures truely See the Answere true intelligence and vnderstanding of scripture then are our adversaries or contradictors Resolution of the 25. Reason Popish Religion is that whose Cleargie liue without wiues c. Ergo What will the Suppliants conclude Popish Religion is the Doctrine of Divels ANSWERE 1 I graunt both the Antecedent and the Consequence Their Popish Cleargy although they keepe store of whoores and concubines yet they haue no wiues their popish doctrine is indeed the doctrine of divels 2 Their glory herein is to their shame For the Apostle saith 1. Tim. 4.1.2.3 Nowe the Spirite speaketh evidently that in the latter times some shall depart from the faith and shall giue heed vnto Spirits of errour doctrine of divels Which speake lies through hypocrisie and haue their consciences burned with an hoteâ—â—on Forbidding to marrie and commanding to abstaine from meates c. Both these notes of the Apostatical Church the Papists cannot by any shift depell from themselues so that out of this place vvee may demonstratiuely conclude that the Popish Church is the Church of Antichrist as I haue declared at large Lib. 1. de Antichr cap 28. 3 A sober and moderate care of providing for Children is no hinderance to godlinesse 4 As for the helpes which
rectitudine Catholicae coÌ„versati si due posteriores sint Augustini Extreme vnction c Tom. 7. contra episcop Parm. l. 2 c. 13. de baptis contra Donatist lib. 1. ca. 1. Order d Tom 4 de fide operib c. 7. tom 6. de bono coÌ„iugali concupis cap. 10. Matrimony and e Tom. 4. de vera falsa penitentia c. 10. 15. Tom 6. de adulterin coÌ„iugijs c. 28 Tom. 10. lib. 50 homiliar hom 41. hom 49. c. 3. Tom. 8 in PsalmuÌ„ 63. circa medium Penance Hee f Tom. 10. l. de tempore Ser. 251. also sharplie rebuketh those that either neglected to heare Masse or did not stay in the church so long as to the end of Masse or shewed themselues so colde and wearysome in Gods service as to speake to the Priest to abbreuiate or bee shorte in his Masse Therefore vndoubtedly neither Protestant nor Puritane but a g Possidius in vita eius Moonke institutor of Moonkes and strongest maintainer of our Catholike doctrine S. Gregorie was first a h Ioh. Diaconus in vita eius li. 1. c. 6.25 er 39. Moonke then choosen Abbot then created Cardinall and afterward elected Pope of Rome In which dignity hee lived 13. yeeres odde moneths died the yeare of our Lord 604. He wrote in the allowance of i Lib. epist 7. cap 35. Images approved the making of h Eod. l. c. 109. pictures in the walles and windowes of the church terming them the instruction or bookes of the vnlearned reprehended the l Ibid lib. epist 9. cap. 9. breaking or defacing of them only vpon abuse which some ideots committed as a thing not lawfull schandalous He appointed the Moonke m Tom. 1. lib. 4. dialogorioÌ„ c. 55. Preciosus to say Masse 30. daies togither for Justus his fellow Moonke deceased Hee relateth n Ibid. cap 57. two miracles which God through the sacrifice of the Masse most admirably wrought One vpon a Captiue whose fetters so often fell off as his wife beleeving him to bee deade procured Masse to be said for his soule The other vpon a Shipman named Baracha who through the same most sacred propitious oblation was being reputed to be drowned very miraculously fed and delivered after shipwracke He augmented [a] Platina Iohannes stella in vita eius the Letanie ordained the [b] Iohannes Diaconus li. 2 ca. 18 stations at Rome incited to the going [c] Ipse B Gregorius li 2 epist c. 21. on pilgrimage and visitation of holy places He greatly [d] Idem Ibid cap. 42. affected to see reverence the coate of S. John Evangelist trusted to receive spirituall profit thereby Hee [e] Lib. 7 epist ca. 126. sent a piece of the Holy Crosse [f] Lib. 1. epist ca. 29. 30. li. 6 epist ca. 189 l. 11 epist c. 67. Powder filed off from S. Peter S. Paules chaines some of [g] Lib. 7. epist cap. 126. S. John Baptists haire the [h] Lib. 5. epist c. 150. reliques of other Martyrs â—o severall great personages for benediction and veneration sake He traveiling in the gowt enforced oft to keepe his bed for his greater ease rose [i] Lib. 8 epist c 35. notwithstanding to say Masse vpon festiuall daies as himselfe wrote of himselfe to Eulogius the Patriarke of Alexandria and also approvingly witnesseth that [k] Lib 7 epist cap. 29. Masse was daily faid at Rome in veneration of Saints He wrote a letter to Melitus to tell S Augustine our Apostle then consecrated Byshop of Canterburie that he should not destroy the temples of the idols in our country but breake the idols sprinkle [l] Lib. 9. epist cap. 71. Bodae de gestiâ— Auglorum l. 1. cap 30. holy water about the same temples build altars and put reliques in them Therefore vndoubtedly neither Protestant nor Puritane â—ut a Moonke and Pope zelous propagatour patron of Catholike religion To say that the assertions and points precedent were c At there is no doubt but the Fathers had their blemishes and errours So haue not the Suppliants proved the precedent blasphemies out of the Fathers most of the places which they quote containe no such matter Naevi patrum the moales or blemishes that shewed them to be men subiect errour not to haue seene all things were in our iudgment idlenesse inough and greatest repugnancy for let them bee holden for Saintes or saved soules which we thinke no man of modesty or yet of Christianity vvill deny it followeth directly to be impossible wee meane if they dyed in the vnretracted faith they professed in their bookes as hitherto none of those who are most against our religion euer durst to make open doubt there of that the foresaid positions points can be false because if they should be false and they containe as then they should doe very damnable superstition and highest Idolatry as approving vaine doctrine vaine teverence vaine sacraments vaine impious rites adoration of bread in stead of God then which nothing is more abhominable or idolatrous it cannot be most assuredly it cannot be even by the principles of our common Christian faith that the foresaid Doctors be Saints in heaven but contraryly most accursed reprobates in hell vnderstanding as is before rehearsed that they dyed in the beliefe they mainetained in their writings Againe to say they vnderstood not the Scriptures d It is no absurdity to say that the Fatheâ—â— indeed did not vnderstande the scriptures as well is the learned of our times do 1. The Fathers for the most part were ignorant in the tongues 2. They wanted the exact knowledge of Logike 3. They left the true and literall interpretation hunted after allegories and mysticall senses which were maine causes of the Fathers ignorance in expounding Scriptures as wel as doeth the best learned Protestant or Puritane that through such faile and lacke of heavenly guidance they vnwittingly slided into their errours were to imagine Chiwaeras or some thing that were more strange and monstrous for what helpe enioyeth the Protestant or Puritane that they enioyed not and they had many which the other haue not They were a thousand yeeres and more neerer vnto Christ his Apostles and their Disciples then she eldest Protestant or Puritane that can truly be named consequently as like if nor more like to heare retriue and learne the truth theÌ„ any of the other two Professions They made CoÌ„ments vpon all or the most difficult partes of holy Scripture they beat out the way and vnsealed the hard hidden mysteries therof they laid the ground works of schoole divinity brake the yee and reconciled all the distering passages which in the letter seemed to impugne or contradict one the other Or must it be conceiued that these holy men working and thorow-piercing into the selfe bowels and abstrusest
their Emperour Basilius Macedo sent vnto theÌ„ to teach them the Christian Catholike faith by what powerfull and divine signe he would witnesse the truth of his doctrine The signe was that if the booke wherin the said doctrine was written should not burne being cast into the fire then they al with one accord would presently beleeue and receiue his doctrine A great fire was made the Priest putting the book which was the holy Bible into the midst therof said with a lowd voice Glorifica nomen tuum Christe Deus Christ our God glorifie thy holy name The flames gaue place to the booke and the booke lay so long in the fire as the people themselues thought meete and when it was taken out it appeared sound whole no one leafe either scorched or blemished In the tenth age the Polonians by l Cromerus alij de reb PolonoruÌ„ 965. Aegidius Tuseulanus f Adamus l 2. c 78.10.11 Ditmarus chron lib. 2.971 and others sent by Pope John the 13. The Selavonians by g A.D. 989 h Cartuitias in vita Steph. Hungar. reg c. 1.2 3. Aeneas Sylvius Hist Bohem. cap l 16. S. Adelbert and the Hungarians by i Aenâ—as Sylvius another Adelbert surnamed their Apostle In the eleventh age the k A. D. 1106. Bozius lib 4 cap. 5. Vindians and multitudes of Prussians be side the reclaiming of the lapsed l Circiter A D. 1150. Ranulph l. 4 c. 22 Hungarians In the twelfth age the Pomeranians the Norvegians by Nicholas an English Moncke employed in that holy worke by Pope Eugenius the third The which Nicholas was afterward chosen Pope of Rome and named Hadrian the south and gaue the dominion of Ireland to King Henâ—â— 2 wiâ—h coâ—drioÌ„ of propagating the Christian faith there Stowin anno 7. Henrici 2. of preserving the rights of the Church entire and inviolated and of paying a yeerely pension of a penny for every house in the Kingdome In the 13. age the a Anno Dom. 12 5. Liâ—onians by b Cranâ—zius lib 7 cap. 13. 〈◊〉 Medardes the c Anno Dom. 1230. Lâ—tuanians by d Martinus Chromer lib. 8. the knightes of S. Marie the e Anno Dom. 1270. Sabellicus Guilielmus de Nangiaco Emperour Cassanes with it numerable Tarâ—arians In the fouretenth age f Anno Dom. 1300. Niceph. Gregor Histor lib. 4. Azatines Emperour of the Turkes the Isles of the Canaries the g An. Dom. 1344 Bâ—zius lib 4 cap. 5. revolted Lituanians the h Anno Dom 1346 Sebastianus Munsterus in Cosmograph Cumans the Bosnians the Lipnensians the Patrianians other Sclavonian nations by â—ope Clement the 6. and Leves king of Hungary In the sifteenth age the i Anno Dom 1350 Michael Rit lib. 2. Bonfin deca 2. lib. 10. Same getians the kingdomes of Bentonine Guinea Angola and k Anno Dom. 14â—2 Martin Chrom li 18. Congo In the sixteenth last age to speake ingenerall without descending to any particulars more provinces Nations and numbers of rich Kingdomes and Empires were brought to the knowledge of Christ embracing the Catholike Romane faâ—th by the labors of the g Iudas and other reprobates may preach the Gospel yea worke miracles in Christs name Mat. 7.22 Dominican and Franciscan Friers and the Fathers of the societâ—e of Iesus God attesting his cause truth by several miracles then all Christendome twice yea perhaps more then thrice told contained before which beside the record of all Cosmographies and Histories of this subiect may plainly be demonstrated in that before the last Centenarie or not many yeeres different the Christian Religion extended not it selfe beyond the river Ganges Eastward and the Isles of the Canaries in the West which scope and space is counted no more then of an hundred twenty degrees but the circuite of the world which is now sailed every or most where portes of Christians found therin is of three hundred and three score degrees whâ—ch is full out thrice as much The fewe precedents most renowned Prince collected out of many that might be added do very cleerely shew not only that the aboue rehearsed end other prophecies promises of God of dilating the place of his Tentes and of spreading out the curtaines of his Tabernacle Esa 54.2 that is the boundes of his Church Christs Spouse and tempora Kingdome are to the eâ—e fulfilled in the encreasing societies and continuance of h Begging of the question our religion but that also the Word of wisedome and the Word of knowledge graces given by the tâ—stâ—monies of saint Paule 1 Cor. 12 8. in the Church by the holy Ghost to the profit of others haue their residences in the l Proue that teacheâ—s of â—ur religion and â—hat in how eminent and most powerfull manâ—â—er the conversion of the former Nations beareth most apparant witnesse â—or there can be no doubt made but that some if not the most part of the foresaide Nations and sorts of people were of excellent dexterity and iudgment therefore very vnlike that they were ledde away especially from the religion and riâ—es they were bred borne in without store of solide substantiall reasons mouing them therevnto And it is as little questionable whether some of them were not also of a knotty vntractable or vntameable nature of a prowde obstinate and hawty disposition drowned in vncleanes and delighting in the varieties of liberty lets and strongest impeachments of embracing the discipline purenes austerity of our k Popish Antichristian superstition Christian Catholike religioÌ„ and the conquering of them a plaine demonstration that their Coverters all stout professours of the Romane religion taught that doctrine which the Prophet calleth a law converting soules and the Apostle the liuely and forcible word more piercing then anie two edged sword Ps 18.8 Heb. 4.12 Likewise that they fought not with the leather sheath the letter onely of Scripture but with the letter true sense which onely is the Sword of the spirit that reacheth vnto the division of the soule Eph. 6 17 Heb. 4 12. The bright Candel Luk. 11.37 that illuminateth those that sit in darknes Luk. 1.79 And the seede to which God promiseth to giveraine for the rich fructifying thereof Esa 30.23 And finally that they were also true imitators of the Apostles in doctrine and office as becomming Fishers of men Matth 4 16 Mark 1.17 drawing them out of the Sea of infidelity into the harbour of Christianity a badge or attribute giuen to the Apostles and verified in none but in Catholike teachers Neither did theÌ„ nor doth now the word of wisdome knowledge 1 Cor 12 8. a gift proper to Gods Church worke in our Catholike teachers vpon Infidels onely but the same extended and still extendeth his power divine â—fficacie to the bringing forth of as rare or more rare effectes vpon beleeving Christians namely in exciting men and women of
personal succession from Andrew the Apostle The Patriarke as Antiâ—ch sitting now at Damascus from the Apostle Peter and the Patriarke of Alexandria who sitteth now at Alcairum from the Evangelist Marke And yet the Papistes say that these Patriarkes are Heretiques Schismatiques for all their successioÌ„ Wherfore should not we iudge the same of them 5 It is not true that all the Popes of Rome helde vnitie with their predecessours Sabinianus was a mortall enemy of Gregorie I. Caranza Sum. Concil pag. 203. And the hoate warres betweene Stephen VI and Pope Formosus I haue laid downe before pag. 63.64 to insist in no more particulars 6 Much lesse is it true that they keepe the faith from the Apostles time for they gave heede vnto Spirites of eâ—rours and to doctrines of devils 1 Tim. 4.1 as I have often declared already 7 But say the Suppliants if we have corrupted the faith name who when and where it was corrupted This cavill is Answered already pag. 42. 43. VVhat is it not sufficient if I shewe that the Popishe faith is corrupt but I must needes declare what time by whom and where it was corrupted If one should shew vnto the Suppliants a man sicke of a consumption or a seare and rotten tree Wil they deny these to be such except he precisely define vnto them time place manner how they became so and began to consume and rotte Againe the Papists say their Church is like vnto a Ship wee cry out it is quite drowned with corruption errors which soake in by litle and litle through the clefts chinkes that were in the same Dare the Suppliants deny this excepte I tell them at what houre their ship began to cleaue shew theÌ„ the first droppe of water that soakt in The corrupting of the Church is not done in a moment of time but errours creepe in by little little which except they bee speedily prevented wil at last quite coÌ„sume destroy the Church 8 Indeede if a sound healthful man should be beheaded at one blow if a tree were presently cut downe or violently puld vp by the rootes if the ship were drowned with one waue so if the Church being sound in every part were vpon the sudden destroyed by some present calamity then were it easie to note the very article of time other circuÌ„stances But the case betweene vs and the Papistes is otherwise VVee acknowledge that their Church did for a long time heape vp that masse of errors which at length oppressed almost the whole world And if the Suppliants wil cal for a witnesse hereof I will produce the Apostle Paule who speaking of the general Apostasie which should come saith 2. Thes 2.7 The mysterie of iniquitie doth already worke Reason of Religion 35 REASON OF RELIGION A Religion whose doctrine so generally symboliseth holdeth the like absolute a Begging of the question they consent neither with scriptures Councels nor Fathers consent with all parts of holy Scriprure that were ever received of the Christian worlde with the decrees of all confirmed Oecumenicall Councels with the ioint assertions of all ancient Fathers as shee is not driven like (b) The Lutheran Calvinist * Wee take theÌ„ as they be Apocriphall writings The Fathers oid so See pag. 92. reiect Baruch Toby Iudith the booke of Wisdome Ecclesiastic us the Machabees certaine Chapters of Esther the last parte of Daniel And the Lutherans the Epistle of S. James S. Paule to the * The Lutherens are manifestly slandered Hebrewes the Epistle of Saint Iude the second of S. Peter the seconde and thirde of Sains John other religions for defending her positions to reiect either Scripturie Councel or the vniforme opinion of Doctours but taketh the approbation of her doctrin from them all and teacheth all her children out of S. Augustine (c) Epist. 118. cap. 5. Disputare contra id quod tota per orbem frequentas ecclesia insolentissimae dementiae est To calthe lawfulnes of that into question which the whole Church frequenteth throughout the worlde is most insolent madnesse Resolution of the 35. Reason Popish religion holdeth absolute consent vvith all partes of bolie Scripture with the decrees of all Occumenicall Councels and with the ioynt assertions of all ancient Fathers Ergo. Poperie is true religion and to be tolerated ANSWERE 1 This Reason is the very same with the 28. Reason going before that is an impudent vaine brag which neither the Suppliants nor all the world shall ever bee able to proue 2 For indeed the grounds of Popish religionâ— are their owne private interpretations traditions of men without warrant either from the Scriptures or from General Councels or ancient Fathees that are of credite in the Church of God 3 I wil alledge but a few proofes for a tast amongst infinite of others which might be brought I. The Papists differ yea are quite contrary vnto the holy Scriptures The Scriptures teach iustification freely by faith in Christ without works Rom. 3.24.25 Ephes 2.8.9 c. The Papists condemne theÌ„ for heretiks that teach so The Scriptures teach that Christes offering himselfe once for all hath made perfect all them that are sanctified Heb. 10.14 The Papistes teach contrariwise that they must be perfected by the iteration of his sacrifice in the Masse The Scriptures teach that Christ ascended into heaveÌ„ Colos 3.1 Act. 1.9 c. that the heavens must containe him vntill the resurrection of all thinges Acts 3.21 The Papists coÌ„trarily will haue him as oft as they consecrate to come downe to hide himselfe vnder the formes of bread wine The Scriptures say concerning the Cup in the Sacraments Drinke yee all of this Math. 26.22 The Papistes say that lay men must not drinke thereof The Scriptures forbid the making and worshipping of Images Exod. 20.4 The Papists allow both these The Scriptures preferre the speaking of 5. words in the Church that may be vnderstood before 10000. in a tongue not vnderstoods Cor. 14.19 The Papists thinke iust the contrarie The Scriptures account marriage honorable among all men in all estates the marriage bed vndefiled Heb. 13.4 The Papists condemne it in their Priests as a filthie life The Scriptures teach that God worketh even in the regenerate both to wil to performe even of his owne good pleasure Philip. 2.13 The Papists teach contrary wise in their doctrine of free-wil The Scriptures teach that there is but one GOD but one Mediatour betwixt God Man the man Iesus Christ 1. Tim 2. The Papists set vp a nuÌ„ber of Mediatours Advocates besides The Scriptures teach that no man can lay any other foundation then that which is alreadie laide Christ Iesus 1. Cor. 3.11 The Papists have laid Peter his successours for the foundation of their Church 4 II They disagree from the sanctions of Oecumenical Councels The Apostles in the I. Synode decreede that the Disciples should not be burdened with