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
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
de vita B. Greg. receiving of an Angel and of e Jbid cap 23. the Lord of Angel in the persons of poore Pilgrimes to his tables is sufficient proofe of his sanctity of Gods extraordinary lâ—ue towards him And that he taught no hereticall superstitious or false doctrine it is likewise manifest by the sitting of the holy Ghost on his heade in forme of a Doue at the time of writing his bookes as f Apud Iohan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a deare familiar friend of S Gregories much conversant with him witnesseth to haue seene most often How powerable also this holy Doctors praiers were with God it well appeareth by this that for the g JdeÌ„ l. 2. c. 41. conversion of an incredulous misbeleeving woman thinking the bread which her selfe had made could nâ—t be changed into the body of Christ he both turned a sacred host into appearance of flesh and after againe into the forme of bread as it carried before Which with other manifold miracles of his most clearely restifieth that he was neither of ill life nor ill beliefe but holy in the one and Apostolicall in the other Neither did the said fowre Doctors a consideration of much importance differently teach or one impugne the other in any of the points of doctrine aboue mentioned but they â—all concurred in one vniformity of opinion without contradictioÌ„ or least shew of dissent Yea not only these towre most renowned Clearks the chiefe lights of Gods church next after the Apostles agreed most vniformely as we haue said in the foresaid controversed points of religion but g An impudent vntruth all the primitiue writers conspired likewise in the same As in h Yet more dumb shewes of forged and falsified Fathers proofe of the sacrifice vse holinesse of the Masse a Apostolicar constitut l. 6. c. 23. epist. 2. 3. de officio sacer dotum cleric Clement consecrated b Tertullian de praescript cap 32 Epiphanius hearesi 27. Ruffinus in preafat libri Recognitionum Bishop of Rome by S. Peter c Ecclesiast Hierar cap. 3. Dionvsius Areopagita S. Pauls d Act. 15. disciple and by him e Helduinus Abbas or dained Bishop of Athens f Epist ad Smyrn Jgnatius S. Iohn Evangelists g Simeon Metaphrastes in vita eius auditor and by common coÌ„sent of the Apostles assigned Bishop of Antioch h Adversus beares li 4. cap. 32 34. l 5 ca. 2. Jrenaeus scholar to S. Policarp and he scholar to S. Iohn Pope k Epist. 1 cap. 2. Anacletus the fourth from S. Peter Pope l Epist 1. cap. 4. Alexander the second from Anacletuâ— Pope m Epist. ad omne vniversaliter cap. 2. Telesphorus the secoÌ„d froÌ„ Alexander with others their next successors n Apud Gratianum de consecratione distinctione 1. cano omnes Basilicae Higinus o In Codice 5 libroruÌ„ lib 4. cap. 117. Pius p Apud Burchardum lib 5. cap. 29. Jvonem part 2. cap. 98. Anicetus q Apud Gratianum de consecraeti dist 1. cano hoc quoque Soter al receiued Saincts Martyrs Also the Liturgie of the Church of Rome delivered by S. Peter the Liturgie of the Church of Hierusalem written by S. James the Liturgie of the Church of Alexandria composed by S. Marke the Liturgie of the Church of MilaÌ„ made by S. Barnabas The Liturgie of the Church of Cappaciocia coÌ„piled by r Floruis circiter annum 370 Saint Basil The Liturgie of the Church of ConstaÌ„tinople set forth by Saint s Floruis anno Christi 380. Chrysostome And likewise the-Liturgies of the Aethiopian Syrian and Armenian Churches which all with some other doe most cleerely witnesse the sacrifice vse and veneration of the Masse do also approue the ceremonies and divine mysteries represented and expressed therein In like manner for proofe direct evidence of the ancient practise fruit and obligation of auricular Confession S. a Apostolicar constitut lib. 2. cap. 33. epist. 1. ad Jacobum frairem Domini Clement S. b Epist 8. ad Domophilum Dionysius S. c Adversus haereses lib. 1. cap. 9. sleruit circiter an 160. Irenaeus d Homil. 2. in Leuiticum Hom. in Psal â—7 floruit 230. Origen e Lib. de paenitentia cap. 10 12 floruit 200. Tertullian S. f Lib. de lapsis floruit 250. Cyprian g Lib. 4. diuinar constitution ca. 17. floruit 320. LactaÌ„tius who so highly advaÌ„ceth Confession as hee maketh it one distinctiue note h Jdem cap. vlt. eiusdem libri of the true church S. i Serm. in illa verba Profecti in pagum quiex advers c. floruit circiter annum 340. Athanasius S. k Canone 18. in Mattheum flor 346. Hilary l Lib. de paenitentia confess flor 350. Pacianus S. m Jn regulis breuiorib regula 229 288. Bafil S. n Tom 5 lib. 2. de sacerdetio Chrysostome S. o Ep. 80 ad episcopos Campaniea epist 91. ad Theocorum Foroiulij episcopum flor 450 Lee with other writers of best note in every age since Christs time hitherto And as the primitiue ancient Fathers Saints do yeelde their absidant testimony in confirmation of these two points so do they vndoubtedly also afford if this place would give leave to particularize very ample evidence in i Our lyers all the other points before mencioned in question betweene vs our oppositors Nay if we may be so bold as to deliver our opinion plainely without concealing ought in this matter the manner that our adversaries vse in citing places out of the ancient Fathers against vs is but the k A shamelesse stander study of meere wrangling and no other then a demonstratiue token of an exceeding contentious spirit wilâ—ully affecting to blind-fold mislead it selfe For were they sincere and loued truth aboue althings they could not possibly l Divelish caâ—â—â—â—â—iations dismember wrest and picke out sentences of their workes in the order and to the purposes they do not letting to racke their words to a sense which the writers never meant yea contrarie oftentimes even to the generall scope and drift of those bookes whence they cull the peeces they alleadge contrarie to the evident letter and plaine passages of their other writings contrarie to the faith they professed liued and died in contrarie to the Religion of the Age they wrote in contrarie to the Doctrine of the Church that first admitted them for Doctors or received them for Saints contrary to the profession of their lives state of vocation contrary to the anguage and nature of their owne deedes to the titles and dignities they held to the opinion and censure which al former ages retained of such their parcels of writing So that words and words commonly disioynted
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