A CONSIDERATION OF the Papists Reasons of State and Religion, for toleration of Popery in England, INTIMATED IN THEIR Supplication unto the King's Majesty, & the States of the Present Parliament. Mich. 7.10. She that is mine enemy, shall look upon it, and shame shall cover her which said unto me; Where is the Lord thy GOD? Mine eyes shall behold her: now shall she be TRODDEN down as the mire in the streets. AT OXFORD, Printed by JOSEPH BARNES, and are to be sold in Paul's Churchyard at the sign of the Crown, by Simon Waterson. 1604. To the Christian Reader. AS I have professed heretofore (in my Treatise against the Papists first Petition) so here again I protest, that, this fourth Supplication being directed unto his Majesty, I have not presumed to Answer any thing at all thereunto; because I know his highness Christian & heroical Spirit is only worthy to give Answer in this case. Notwithstanding, seeing the impudency of the Petitioners is so intolerable, that in so flourishing an age, & unto so learned a Prince, they dare exhibit their idle fancies, and vain toys (being utterly devoid of better Arguments) which they have scraped out of the often-refuted writings of their own Sophisters, and couched together without form or method; I have been once again emboldened to consider of their Reasons, which (I hope) I have proved in sufficient to force such a Conclusion, as should be the overthrow of our Christian Church and State, of the Gospel & his excellent Majesty. I confess my pains herein might well have been spared, and indeed had I known so much in time, I would not have made this parénthesis in my Studies; considering that a thrice-learned & reverend Father of our Church M. Doctor Sutcliffe the worthy Dean of Exeter, hath even already (as the report goeth, although I have not yet seen his Book) amated these importunate & shameless Petitioners, & made them as mute as a fish, not daring to expect any other ANSWER (in reason) at his majesties hands, but Le Roy ne le veued pass▪ yet forasmuch as divers books, being written in divers methods of the same argument or subject, are not unprofitable; I have been bold not to suppress what I had done already, committing the success unto Almighty GOD, and myself herein unto the Censure of the learned, who (I presume) can not but judge Christianly and charitably of my good meaning and endeavour to promote the common cause, against the common adversary. Farewell. Oxford, from St. Marry Hall. 13. of April. 1604. Thine ever in the Lord, Gabriel Powel. THE PAPISTS SVPPLIcation unto the Kings most excellent Majesty etc. Most high and mighty Prince, and our deerestly beloved Sovereign. a How can Papists without blushing acknowledge his majesties title unto the Crown of England to be DIRECT: seeing they have heretofore by tooth & nail most indirectly & mo●t unjustly oppugned the same Which traitorous Parsons confesseth; albe it, for excuse, he assureth himself, that whatsoever hath been said, written, or done by any Catholic against his Majesty, which with some others m●ght breed disgust, hath been directed to the end (for sooth) to make his Majesty nrst a Catho●ike, and then our King as if treason ●●●ed treachery against his Highness could make him a Catholic; or the denying and impugning of his direct and just title tended to make him our King. Rob. Pars in his Treat. of three Convers. in the Dedicat. Addition to the Catholics. SO many causes concur, wheresoever we turn our thoughts and these most great of rejoicing as we know not with which we should begin the count, nor on which to ground our chiefest joy. Your Majesties, direct tide to the Imperial Crown of the Reasme, both by lineal descent, and priority of blood, & your highness most quiet access to the same (Gods on●y work, above the expectation of man) do, (as by most right they should,) exceedingly possess and englad our hearts: Also the thrice fortunate uniting of the two Kingdoms (which not seldom in former times have been much infestuous one to the other) and this after so sweet a mean, as by rightful devolution of both Sceptres to the immediate issue of either Nation, cannot but in semblable proportion multiply and advance our joys; nor can we any way doubt, but that thest egth of the Monarchy (now in de invincible by the union) will ever be most able to preserve these our joys unto us, and make them perpetual, either kingdom being such a fortress and countermure to other, and both so abounding with men and shipping, as no foreign enemy, how potent soever, unless he fi●st be weary of his own fortune's, dare ever adventure to offend or pick quarrel unto: Likewise the hope and strongest affiance which your majesties reign over both nations yields, of reducing the borderers of either Country to Christian order: of turning to commodity the vast quantity of ground, which, by reason of the savage demeanour among them, hath, time out of mind, lain waist and unoccupied: and of enjoying peace, commerce and traffic with all Nations, a blessing most sovereign, and which already is lighted on us in good measure: Then, the unspeakable benefit of your highness fit years to govern, and your long & successful experience in the affair, being the Art of Arts, & office of God, far more intricate difficult and cumbersome than any other kind of ministration, or state of life on earth: Then also, the special consolation which all men take in your majesties regatdfull love toward the Nobility of the Realm, as having already restored some to their lost dignities, and endowed others with honour and authority in State: lastly, to omit other infinite particulars of less moment, the good trial of your highness prowess, wisdom, judgement, clemency, bounty, compassion, the edification of your exemplar life (of like force to your subjects for fashioning their manners thereunto, as were the twigs of party colour, which the Patriarch Jacob laid before the flock of sheep he had in keeping, at the time of their conceiving,) the noblest disposition of our young Prince and his brother, the rare virtues of their Queen-mother, our most respected Princess, and the hope of such store of children from both your bodies, as may to the world's end most renownedly spread and perpetuate the royal conjunction, name & family: We say, all these, and other like gracious respects do so abundantly replenish our hearts w th' joy, as no temporal thing can more in the world. And to the end these our joys may ever inhabit in our souls prosperoulsly without change or diminution, we your majesties reverently affectionate subjects, do prostrately beseech your most Princely consideration, to commiserate our b Causeless complaints, not of persecution for Religion, but of Christian Justice for treason. grievous & long endured pressures for confessing the Catholic Roman faith; the c Popish Religion is the high and broad way to destruction, which we have elsewhere proved as large. all only mean (as we undoubtedly believe) of saving our lives eternally. We do not presume (our dread Sovereign) to beg the allowance of some few Churches, for the exercise of our Religion, nor yet the allotting of any Ecclesiastical living towards the maintenance of the Pastors of our Souls (a benefit that is not denied by the Princes & State politic of d Toleration is granted in other Countries of necessity and disability of the Papist● part to expugn and ruin the Protestants. other Countries, where diversity of religion is tolerated, and infinite e If toleration brings with it such infinite good, wherefore do not the Papists persuade the Pope, and all Popish Princes to embrace the sa●e? good found to arise thereof) but the only degree of favour that we seek at your majesties hands in th●s case, is, that out of your Princely compassion, you would be pleased to f An unreasonable request, as may appear manifestly in the sequel. reverse the penal laws, enacted by our late Sovereign against Catholic believers, and to licence the practice of our Religion in private houses, without molestation to Priest or lay Person for the same. For this (most gracious Prince) we entreat, for this we shall ever continue our humble petitions, and the suit being (as our faith assureth us) for the not abolishing of g Antichristian Religion, every true Christian knoweth, is neither the Cause nor honour of GOD: but extreme dishonour, and blasphemy against God. God's noblest cause and honour upon earth, and no ways against the h Popery is most pernicious unto the peace, strength and safety of the kingdom, as appeareth in the Answer unto the Reasons of State. peace, strength, or safety of the Kingdom, but rather much convenient (it haply not necessary) for the good preservation thereof, and also, for that the obtaining of the suit would bring unspeakable renown to your Majesty, with all the chiefest Rulers of the Christian world, and endless comfort to thousands (who otherways living against their conscience, must needs abide in continual horror of Soul) we cannot think it a breach of duty, and less think it a point of disloyalty, ever lowly to solicit, yea petitionarily to importune your Majesty, for the happy grant of so manifold, farre-spreading and universal a blessedness. And because we would not be thought to speak unadvisedly in the premises, we crave leave of your gracious Majesty to adjoin a few brief reasons for remonstrance of that which is said. ANSWER. TO speak nothing of this exceeding joy, wherewith the Papists pretend they are affected, by his highness most quiet access into the kingdom: although wise men may well suspect their affection herein to be rather in show then in deed and truth; and myself can testify that here in Oxford, at what time his Majesty was proclaimed King of England, etc. A man might easily have traced & culled out every Papist within this City, (if the rest were so affected, as those whom I have either seen, or heard of) by his extraordinary and unmeasurable yelling, howling, & sobbing for grief, that their long * Weston. de trip. Hom. Offic. lib. 3 cap. 8. pag. 122. lin. penalt. expected day was not yet come, that their hopes were frustrated, and their exspectational in vain; some of the simpler sort crying out in express terms, Alas, alas, how shall the poor Cathôlikes do now! we are all undone! we are undone! whereas all his majesties liege Subjects, by manifold tokens, declared their extraordinary rejoicing. To speak nothing, I say, hereof; I will come to the main Proposition of the Supplication; which is, That his Majesty would be pleased to reverse the penal laws, enacted by our late Sovereign against Papistical believers, and to licence the practice of their Religion in private houses, without molestation to Priest or lay Person for the same. And because the Papists would not be thought to crave any thing unadvisedly, the adjoin their reasons for remonstrance of what they desire. The Papists Reasons for toleration of their Religion. THe Reasons which the Papists allege for toleration of their Religion in England, are of two sorts; Reasons of State; and Reasons of Religion. But how forcible these are for their purpose, the sequel will declare unto the indifferent Reader. First therefore let us hear their Reasons of State. Reason of State. I 1. REASON OF STATE. THe world knoweth that there are three kinds of subjects in the Realm, a A malicious calumniation of our Christian state. the Protestant, the Puritan, & the b Note the Petitioners policy in this term: they say not Catholics, but catholicly affected, to the in●ent that to make their party the stronger, they might challenged, upon exception, all such as be not zealous Protestant, children, neutrals, & such as be ready to embrace any Religion; these the Petitioners term catholicly affected. catholicly affected: and by general report, the subject catholicly affected is not inferior to the Protestant of Puritan, either in c If you m●ane plainly Papists, the world knoweth that, in comparison of the Protestants, they are but as it were a handful of thieves amongst honest subjects howsoever you are bold to brag that at this present there are within the Realm more Catholics and Catholic Priests than there were forty years since. Matth. Kellison in his Survey, in the Epist. Dedic. almost at the latter end. number, or alliance, or generosity of spitite and resolution. Which multitude or third kind of subjects, would through the benefit ot the dispenall use or toleration of their religion, hold themselves infinitely obliged to your Majesty, and be ready in all occurrences very willingly to sacrifice their lives and last drop of blood in any service soever belonging to the defence of your majesties person, crown, or dignity: whereas being debarred of the said favour and freedom of conscience (in which consisteth the true comfort of soul, and all Christian courage) they must be forcibly driven to d These be fair shows; but their third Petition, even in the very beginning, by the example of the Jsraelites Petition unto Rehoboam, and the effect thereof, which they allege, declareth what loyal hearts the Papists bear unto his Majesty, in case of denial of their request. But his Highness is wise enough (God be praised) ti prevent such revoults. lament their hard fortunes to lie groaning under their crosses, and consequently without spirit or forwardness in action, unapt for any employment, as persons overwhelmed with grief and desolation of their most piteous & miserable state. Resolution of the 1. Reason. The Papists, through the benefit of the dispenall use, or toleration of their religion, would hold themselves infinitely obliged unto his Majesty, and be ready in all occurrences very willingly to sacrifice their lives and last drop of blood in any service soever belonging to the defence of his majesties Person, Crown, or dignity. Ergo. Toleration of their religion is to be granted unto them. ANSWER. THIS reason the Papists have urged heretofore in three several supplications exhibited by them at several times unto his royal Majesty; and is refuted in the Answer unto their first supplication, pag. 20. Yet forasmuch as the Petitioner hath new furbished them same over again, and here even in the forefront of this fourth Supplication placed it to be first considered, as the main and principal motive, whereupon his whole request is grounded: I will not be a ggrieved to take the pains to refute it once again. I answer therefore. I. To the Antecedent. 1 If the Papists do not hold themselves obliged unto his Majesty, except he grant them Toleration, then what cause have they to rejoice so much at his access into this kingdom; as they pretend they do, in the beginning of this supplication? 2 Their allegiance here promised, is upon condition, that his Majesty will grant them free exercise of their Idolatry and superstition, but promise nothing in case of denial. Yea they blush not to say expressly, that then they will be without spirit or forwardness in action, unapt for any employment etc. and yet not without generosity of spirit and resolution, to practise treachery against his royal Person, and the State; as they were accustomed to do in our late. Soveraines days. 3 If the Papists had promised absolute loyalty & service unto his Highness; yet could they not have performed the same: all their subjection and obedience being anticipated and forestalled by the Pope of Rome. 4 Mercenary service, and obedience not performed of conscience, is like the loyalty of judas, who diligently attended his Master whilst he kept the bag: & afterwards, when he had no more hope to gain that way, perfidiously and traitorously betrayed him. 5 If the Papists were tolerated to exercise their religion freely, without molestation; their obedience & loyalty unto the King would be much less than now it is: because their Religion, in the Articles thereof, being treason against the lawful authority and State of Kings; they would profess and practise the same, with more boldness & impudence than now they dare. And that the Articles of their Religion be flat Treason, I have proved already in the Answer unto their first Supplication; which because they be but short. I will here again insert. I The Papists hold; That the Pope may excommunicate Kings. two That the Pope hath power to absolve subjects from their faith and allegiance. III That the Pope may depose Princes from their sceptre and crown. IV That any private man may be made executioner to murder, or to poison the excommunicated King. V That it is lawful to kill a Tyrant. VI That a King breaking and contemning the common laws of the l●nd, may be deprived of his crown by the people. VII That there be other causes for the which Princes, and great personages may be slain. VIII That faith must not be kept with Heretics. IX That whosoever is not within the communion of the Popish Church is an Heretic; and consequently, that his Majesty of England is such a one. X That no Clergyman can commit treason against any temporal King, because he is not the king's subject, but the Popes. Vide Orat. ad Reg. Galliae de Restit. jesuit. Et Eman. Sà in Aphorism. Et Bellarm. lib. de Exempt. Clericorum. Et Catechis. jesuit. lib 3. cap. 26. pag. 235. 6 Again, seeing the Papists brag, even in the time of their restraint, that they are not inferior to the Protestant or Puritan, either in number, alliance, or generosity of spirit and resolution. What will they not dare to attempt when their number is increased, by immunity of profession? 7 By virtue of Popish Religion the Ecclesiastical state, or Clergy of their Church, are not the King's subjects; but challenge immunity and exemption from his highness power, from his indiciall Courts, & in case of ordinary contributions. Wherefore toleration would make these men yet more insolent in withdrawing their allegiance from his Majesty. 8 Put case, Papistry were not Treason against the kings lawful power: and also that the Clergy of that Church would become very dutiful and obsequious unto his Majesty: yet were not toleration to be admitted. Because it would breed innumerable troubles, and uproars in the state Ecclesiastical of this land: which being disquieted and unsettled, the civil regiment cannot be long in peace. two To the Consequence. 1 Howsoever his Majesty might wish, in policy, that all Papists might think themselves infinitely obliged unto his Highness, and be ready in all occurrences to perform all serviceable duty, and awfall obedience in any service soever belonging to the defence of his majesties person, crown, or dignity: Yet cannot his Highness allow, or practise the means leading thereunto, if they be simply unlawful, and prohibited by the law of God; such as toleration of Idolatry and false worship is notoriously known to be. 2 The malice of Papists against the Gospel being unplacable, their treacherous hearts against men of contrary Religion experienced and sufficiently known, and their practices against his majesties person and the State uncertain: it fits not the deep reach of a Prince so long experienced in government, to cure the headache by knocking out the brains, to remedy uncertain and lesser accidents, by opening free passage to most certain & greater perils. 3 The Papists may be compelled to become obedient and dutiful subjects, without toleration of their religion: By abating their multitudes and lessening their numbers, by banishing their Priests, by planting a learned ministry for their conversion to true religion, & by the making, and due execution of penal laws against the obstinate and stubborn▪ Recusant, etc. Reason of State. two 2. REASON OF STATE. Again, the Puritan, as he a A manifest un truth, and slander of the state. increaseth daily above the Prote●tant in number, so is he of a more presuming, imperious, & horter disposition and zeal, ever strongly burning in desire to reduce all things to the form of his own Idea, or imagination conceived, and therefore by discourse of reason not unlike (the enterprise being to be paralleled by many examples) to attempt the overthrow of the Protestant, and bring the kingdom, especially the Ecclesiastical state to a parity or popular form of government, if the Catholic (perchance the b A loud lie of insinuating companions. powerablest let thereof) were once extinguished: and to extinguish him, no mean more potent, then to forbid and punish the exercise of his religion. And what confusion, havoc, and effusion of blood such an attempt would work in the commonweal, it is easy to conjecture, whiles the c Melancolike imaginations of malicious & restless brains, to set the State together by the ears. Puritan with his complices, and such as thirst (an infinite number) to have matters in scustling, do impugn on the one side, and the Bishops, Deans, Canons, and the greatest possessors of Spiritual live, with all those that do adhere to them, defend on the other side, and either party stiffly and violently persecuting other, as is the custom in such commotions, without regard of God or country. Which disastrous and most deadly mischief cannot in probability approach, or ever grow to head, so long as the Catholic findeth favour with your Majesty in enjoying the free use of his religion. Or put case, the Puritan should ever adventure to make such an attempt, yet the odds agains him (he having two sorts of adversaries, the Protestant, and the catholicly affected by the foresaid favour) are much greater than any way in reason or likelihood the victory may be justly doubted of. Resolution of the 2. Reason. The Papists should be specially respected, and made much of, because they are profitable members, and the powerablest let to hinder and curb the Puritans, who increase daily above the Protestants in number, etc. Ergo, Toleration of Papistry, must needs be granted. ANSWER. I. To the Antecedent. 1 IS not the King's Majesty, and the whole Church of England infinitely beholding unto the Papists for their hot service against the Puritans? Poor fools! who doth not know, that all their projects, plots, machinations, treacheries, designments and bloody attempts have ever been practised for the overthrow of the Protestant, and not of the Puritan? whose books have they answered? whose live have they gaped for? whose blood have they thirsted after? was it not the Protestants? witness hereof, their naked swords, their bloody pistols, their deadly poison, wherewith they have oftentimes attempted the overthrow of our late Sovereign Queen ELIZABETH of eternal memory, & of other principal Protestants of note. Witness also their books and writings, wherein they solely fight against the Protestants, vomiting and disgorging their immortal hatred against them, and infintly commending the Puritans before them. Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. Protestantibus sure sacraprastabiliores Puritan. Qui enim estis Protestants, hominum indicamens iguavissimi omnium, religionis etiam fuco destituti, impijssimi aeruscatores, parati jurare in cuiusvis verba, modo inde emolumentum rebus vestris accrescat. And in the 227. pag. Puritani sa●è multò solidiùs ac sincerius sua dogmata profitentur. 2 It is a manifest calummation & slander of our Christian Church and State (I think) to affirm, that there are any Puritans amongst us, who are of a presuming, imperious, and hate disposition and zeal to reduce all things to the form of their own Idea or imagination conceived, who attempt the overthrow of the Protestant, and to bring the Ecclesiastical state to a parity or popular form of government; and that such do in number increase above the Protestant. 3 But suppose there were such Puritans in this kingdom; yet the presuming, imperious, turbulent, and hot disposed Puritan may be easily restrained, without the Papists help; by conference, persuasions, penallawes in case of obstinacy, etc. II. To the Consequence. 1 To tolerate the Papist to exercise his Idolatry for curbing of the Puritan: were as much as to suffer the jesuit, to go on with his projects for repressing of the Secular Priest: or contrariwise, to licence the Priest to practise his policy, for grubbing up and rooting out of the jesuit. 2 As the Priest and the jesuit are not to be licenced, to war the one against the other, but are both to be expelled out of all peaceable commonwealths; so is neither the treacherous and seducing Papist, nor the imperious and turbulent Puritan to be tolerated, to roost in any Christian State, the one to impugn the other: but both are absolutely to be repressed and banished. 3. REASON OF STATE. MOreover, toleration of Catholic religion seemeth very convenient for strengthening and securing your Majesty against all worldly a Fond suggestions, as appeareth in the Answer. attempts foreign and domestical. Against foreign, in respect the cause why any such trouble should be once intended, must needs be in all probability the restoring of Catholic religion, which pretext or cause i● quite removed by your majesties grant of the free exerci●e thereof. Or if it should fall out, that not withstanding the happiness of the said most sovereign favour, any foreign Prince, or Princes confederated either on envy of your majesties greatness, or upon fear of what consequence the union of the three Kingdoms might prove in time should be so intemperate as either to inc●te companies within the Realm, or invade upon the above named pretence, no doubt but all Catholics would eftsoon disclose the practice, and most willingly strain the uttermost of all their possible forces & resistance for withstanding the said enterprise, made by whomsoever, and under what shadow of title or authority soever. And if intestine war or any uproar should happen through any disloyalty of the b There is no subject likelier to make any up roars or mutiny, than the Papist. subject or other accident, there can be likewise no doubt (the Catholic religion teaching all temporal obedience to Princes, and more severely censuring and punishing all sores of c Either the Suppliants speak by contraries; or they equivocate in chic word Rebellion. rebellion, then doth either the Puritan, or the Protestant doctrine) but that all Catholics would presently flock to the banner of your Majesty, & wi●h the effusion of their best blood first guard & protect your royal person, and then defend all and singular your highness rights and prerogatives. Abounden duty, as ourselves do right widing●y acknowledge, and the contrary a most detestable and treasonable offence, nevertheless the readiness and performance of our serviles herein cannot but d They speak by contraries. increase your majesties strength and safety of the Crown and Realm the things we desire to have believed, & would remonstrate. Resolution of the 3. Reason. Toleration of Popery is very convenient for strengthening & securing his Majesty against all attempts, foreign and domestical. Against foreign; for Princes would not attempt war against him, the cause wherefore they should do so (the restoring of Popish religion) being taken away. Or if any did fight against the King of mere envy: then the Papists would disclose their practices, and manfully take his majesties part. Against domestical; for then also the Papists would play the men, & defend his Highness against all intestine adversary. Ergo. Toleration is not to be denied. ANSWER. I To the Antecedent. THE Antecedent is altogether false in every part and particle thereof. 1 Popish religion cannot be convenient for securing his Majesty, being a Protestant King: Yea the Papists themselves confess, that, in this case, it is most dangerous and pernicious, both to his Person and estate. Principis salus non patitur promiscuous conventus, aut religionum cultur confusaneos Weston. lib. 3. the trip. Hom. Offic. cap. 14. pag. 198. 2 It cannot strengthen his Majesty against foreign attempts. For the cause wherefore foreign Princes should attempt any thing against this kingdom, must be, in all probability, not only Restoring of Papistry (which indeed the Papists have ever attempted to do by fire and sword) but also (as we have already said, in the Answer to the first Supplication, pag. 27.) violent humours of ambition to a Monarchy, of malice and revenge upon supposed indignities, the securing of their own greatness by impairing their Neighbours, etc. 3 If Religion were the cause of such wars; yet would not the wars cease for toleration: considering the Papists (if they be not restrained) will never rest until they see an alteration, and full restoring of the Popish Idolatry. 4 If any of the latter cases should be the cause of war, yet cannot Popery strengthen and secure his Majesty therein: Because it is not likely & probable, that the Papists will sincerely and faithfully sight the bottailes of a Protestant King, against a Prince of their ownereligion. 5 Popery cannot strengthen his Majesty against ●●rest●●● and domestical forces. For in all reason, none are like to rebel at home, but Papists: as is manifest by the example of all the civil wars, which have been in England, or Ireland this 46. years and upwards. 6 It is most probable that such toleration would rather breed dissension and civil wortes at home amongst us, than any way hinder or stay the same. 7 Popish Religion cannot any way secure the King against neither foreign nor domestical attempts. 1 Because the Papister obedience and ●idelay is pinned upon the Pope's sleeve; who when he pleadeth, may discharge them from their alloageanes unto their Prince. two Because the Popish saith wenkeneth the kingdom of people; considering the great number of Priests, professed votaries, and other superstiuo●s persons, with all their servants and attend●ts, that are exempted from the Princes warries, yea from any con●●●●tion and payment to manta●● them. III Because all this superstition 〈◊〉 breing rest●●ned frōma●●ge, whereby, 〈◊〉 rahoy had noch●ldren, or not daring to avow them most cruelly ●●●●dered them I the posterity could not multiply any thing in such sort, as if it had been lawful for them to ●arris. IV Because the practice of Popery impoverisheth the land of treasure: at is manifest by the infinite sum●●●, which by a thousand means the Popish religion draws spon all the states and kingdoms where it is received. V In this kingdom of England the ordinary revenues and profits of religious men (falsely so called) rose to one third part of all the land, in the reign of Noble King HENRY the VIII. The furniture of their Churches with so many copes of all sorts of rich sluffe, was such as no King or Prince could wear better. Their massy crosses of silver and gold, their Idols of finest metals; their ordinary charges of wax incense etc. the plate & jewels of Abbeiest. Priories, and other superstitious houses, were of infinite value and price, (as I think) the Court of Augmentation might sufficiently testify. Besides all these, the extraordinary charges of appeals and following suits at Rome; the payments imposed by most tyrannous oppression both upon King. Nobles, and all the people of the land; the treasure drawn out of this kingdom, by names of Perter-pences. Palles, collations, first fruits, and thousand such crafty & subtle titles of most extreme exactions, did so impoverish the state, as both the Kings, the Nobles, & all the people did grievously complain, as finding indeed the Court of Rome to be the very leech, that suckr the blood of all the land, and could never be satisfied. 8 certainly in respect of their own, Antichristian kingdom, I must needs confess, that for the establishment, continuance, security, wealth, and honour of the same, the Devil himself (whose depths their Popes and Peelass understood) could never have devised any thing more politic and sit, then that which was devised by them. two To the Consequence. 1 If the Antecedent were true, yet aught nor the consequence be granted. For 〈◊〉 is to be done this good may come thereof. 2 His Majesty may be secured from all attempts, foreign or domestical, (God be praised) without the Papists help: Yea he is then most secure, when they are farshest off. IV REASON OF STATE. furthermore, both the suncient Philosophers and the Statesmen of latert me do wry, and common sense proclaimeth, that the glory, puissance and stableness of a kingdom, consist more in the true virtue and goodness then in the store & multitude of subjects; because verstue begeneth glory, and is the cherisher of fortitude, both which disdain nothing more than treachery and baseness of mind, the common slewees which convey into all estates all that is dishonourable. And it is seldom, if ever seen (most noble King) that they who are comstant obedient and faithful to God in the religion they a No man can be faithful to God in a false religion. believe, are not likewise true, subjective, and faithful to their King in all duties b The Suppliants should plainly declare what these duties appertaining are. appertaining. For as grace, the fear of sin, and the love of heaven do work them to the performing of the one; so will the same grace, fear and love (the neglect being of equal damage in both) induce hem to observe the other. Nay, they both are so nearly allied, depend so absolutely one of the other, and are alike essentially Imcked together, as the one cannot be either laudably or in dissefulfilled and the other not accomplished. How constant and faithful the Catholic hath carried himself in the religion he professeth, it appeareth by this, that neither the c Where devilish super otisis sitteh Judge, there neither Na●re nor Reason in aydare to plead the cause. What marvel then if desperate Papists, neglecting their own safety, & their Princes wercis, have endured less, embraced the gallows, and wilfully suffered the just reward of death? Have not Pagans and Jusidels suffered many things for their own Idolatrous devise? Have not the benis womed winds of miserable men, by the subtle delusion, of Saran been so bewitched, that they have not hinafraid to offer both themselves and their yourg bobes through vio uts flamec for the devil's sacrifice? paying of twenty pounds a month, only for not going to the Piotestants church, or where his ability could not afford so much, there the losing of two parts of his livings, and the utter forfeiture of all his goods, nor making of Priests (the seeders of their souls) to be maitors and their receivers, sellons (laws and penalies that never, d A wanifest slander, and untrush. had similitude of instance or precedent in the world) either did or could make him to deny, or exteriorly to disguise his religion, or relinquish to practise it: proofs, in all understanding, most sufficient to convince, that he dreadeth God, feareth to offend his conscience, & that he Christialy seeketh to save his soul. And if so, them as we think there cannot justly be made any doubt, but that he will likewise show himself obedient and dutiful to his Sovereign in all things that belong to e How the Suppliants show themselves in their right colours, they will needs divide their obedience, and serve his Majesty in temporal maiters, as far forth and so long as pleas●●h their spirimall Lord. Inferences that would make a horse breaks his juidle. temporal allegiance, or wherein soever the omission may taint or endanger the safety of his soul. Of that which is said, we would, under your majesties gracious leave, infer, that the Catholic subject is (if any other) the glory, strength and perpetutie of the Kingdom, because he principally seeking: heaven in this world, g Abraham said to Dives, Remember that in thy life time then receavoof thy pleasures. Luk. 16.25. And Christ unto his Disciples for the world you shall have affliction: joh. 16.33. The Popists looks for heaven hear, & for hell loveafoor. will not for the world be diverted, cannot be treacherous or disloyal, or undutiful to your Highness, but in every service, & distress occourring, undiant, re oves & most faithful. By which it seemeth maniest, that it the Laws of our deceased Queen should not be repenled; but more, if they should be re-established (a rigour which in itself presently, imbarketh us into all calamities) alas your Grace doth not only thereby deprue your h They hopely monacing his Majesty is exters their request Imperial crown and Realm of the best meriting aflection, and suppressingly disable those your subjects, who otherwise would for their qualities stand your Majesty and their Country in good service, and due much ong for opportunity to make known their readiness that way; but your Highness by the same shall also give occasion to the frailer sort, of adventuring their souls to everlasting damnation, by dissembling their faith and religion. Which inconstancy and vomanly part of theirs, how little credit or reputation it ought to bring unto them, or is cause of trust to your Majesty, we leave that prudent and heroical example to inform your Highness, which k Niceph lib. 6. cap. 35. Nicephorus & others record of the Emperor Theodocius, who seeing aspeciall minion of his to have changed his religion, thereby to please and wind himself into greater favour, judged him to lose his head, saying, i That is, how can Papists who are mainers unto GOD, but be Traisours also unto then Prince. Si Deo fidom sincorow non ●●●sli, quoinodo mini qui homosum, conscieniant sanam prestabis? Thou that hast violated thy faith with God, how is it possible thou should lest keep thy fidelity with me being a man? Resolution of the 4. Reason. The Papists who are constant, obediout, and faithful to God in the Religion they boleeve; will be likewise true, subiective, & faithful to then King in all dwens appartarring. Ergo. The Papists ought to be ●●l●r●●●d firsty to exercise th●● Religion. ANSWER. I. To the Antecedent. 1 IT is not enough that a man be constant, obedient, and faithful in that Religion which he believeth, except that his Religion be the only true Christian Religion given of GOD for the saving of our souls. 2 Constancy and obedience in any Religion, doth not infer subjection and faithfulness (of conscience) towards the Magistrate: but only constancy in the true Religion. 3 The Papists are not constant, obedient, and faithful unto GOD in their Religion; because their Religion is not of GOD, but of the Devil; and therefore the worship which they perform in their Religion, is not done unto GOD, but unto the Devil; See Deut. 32. ver. 17. This Reason is thus convertibly verified of the Papists. The Papists who are traitors unto GOD, are also traitors unto the Magistrate, Again, The Papists who are traitors unto the Magistrate, are also traitors unto God. 5 If the Papists were constant, obedient, and faithful in their Religion: yet can they not be so unto the Magistrate; because their Religion, in the Articles thereof is treason against the Magistrate, as I have proved before. Hence it seemeth that the Petitioner aequivocateth in these words, in all duoties APPERTAINETH: for happily, he will infer, that in what displeaseth the Pope, at APPERTAINETH not unto Papists to obey. 6 The more devout and zealous the Papists be in their Religion, the more treacherous and pernicious they are unto his Majesty and the State. 7 His Highness, and the State have had too much experience already of the loyalty and fidelity of Papists towards their Magistrates. II. To the Consequence. 1 If the Papists were true, subjective, and faithful unto the Magistrate: yet cannot the Magistrate permit the free exercise of their Religion, being so repugnant unto the laws of God. 2 If the Magistrate could permit this; yet were he not in policy to do it: considering that scabbed sheep will sooner infect the whole, than the whole cure the scabbed. Reason of State. 5 V REASON OF STATE. BEsides, the good that, to a Blinded with affection and partiality. our understanding, would redound to your Highness and the whole Realm, by the grant of a toleration, is b Still they speak by contraries. manifold and very great; for that the same could not but c Melancholic speculations of idle and ungodly persons. beget and foster a right earnest and zealous emulation, or holy strife among your majesties subjects, differing in Religion, who should exceed the other in duty, service and love towards your person and affairs, whiles every one enjoyed the freedom of his conscience, a mean of all others most likely d Weston, and others deny it, and affirm the contrary. to make your own state and person very secure, renowneable and blessed: your kingdoms opulent, peaceful and invincible your subjects studious, serviceable and loving, and in all employments, pressing to surpass one the other in care and diligence. Then the which, nothing can be thought that is either more happy, more glorious, or more general; and which earthly heaven, if it be any other way to be attained, it seemeth soon, by granting a e Wherefore do not Popish Princes procure this earthly heaven by granting of tolerati●●● toleration of Religion, and by indifferently preferring the Professors, according to every man's desert, quality and sufficiency: because all being in this manner in eressed in your Grace's favour, and unpartially tasting the sweet thereof, cannot be but all fastest united in the defence of the Realm, and in tenderest safeguard of your majesties person, crown and dignity. Resolution of the 5. Reason. Toleration of Papistry would beget and foster an earnest & zealous emulation, or holy strife among his majesties Subjects, differing in Religion, who should exceed the other in duty, service, and love towards his Person and affairs. Ergo. Toleration is to be granted. ANSWER. I. To the Antecedent. 1 THe Papists with intolerable boldness, with Lucianlike impiety, & horrible injury unto his Highness, imagine, nay would have others think, the King's royal Majesty to be an Atheist or an Epicure, that cared not for Religion, nor for GOD'S worship, so his estate might be secured, and his Person honoured of all men. Whereas his majesties constant profession of the Gospel of jesus Christ, from his cradle unto this day, manifestly demonstrateth unto all the world, that his royal heart is most sincerely religious, and no colluder with Heretics. 2 The Papists themselves testify, that it is impossible for Protestants & Papists to live together in the same civil society. Fieri non potest, ex institutis politicis, uti tam disparis sententia cultores commodè cadem societato civils' continaantur. Weston. lib. 3. Cap. 14. pag. 198. 3 And indeed unto a man, though but of mean understanding & knowledge in the estate present of the world, it cannot but seem impossible, for the Protestant and the Papist to inhabit & commerce together, considering the intestine and implacable hatred of the one against the other. 4 It is not wisdom to prove the Papists fidelity in a kingdom, nor to make trial of their earnest & zealous emulation in so rare a jewel, as his majesties person is, for all their flattering speeches: but rather to keep à vigilant and jealous eye open over them night and day, that they may not be able (how willing so ever they would be) to do any thing to the annoyance of his royal person, and of this noble state and kingdom. II. To the Consequence. 1 It is a gross error in Theology, to commit sin against the Majesty of GOD, to gain the greatest good that may be: much more to gain a little worldly honour, or other public or particular advantage. 2 It is a gross error in policy, for gaining of idle & momentany reputation, to make choice of certain mischief. Reason of State. 6 6. REASON OF STATE. NEither would toleration of Catholic Religion bless your Majesty and all your several Dominions, with the happiness precedent only, but the same would also invite all the Catholic Kings & Rulers in Christendom (being incomparably more in number and potency, han are the Protestant, Puricane and Lutheran Potentates) to seek and continue a true and real league, both of peace & a A thing v●●●● unlawful, and conde●●ed to the word of God. R●●d the Answer. amity with your Highness (the source and self life of princely felicity) and make your majesties choice of b ●●●●ful also. matches for your children far more noble, rich & ample, in regard 〈◊〉 Catholic Prince will refuse to entertain, yea to me for like treaty, where toleration of his Religion, is by Royal assent permitted. Resolution of the 6. Reason. Toleration of Popish Religion will ●●●ite all Papisticoll Kings & Rulers in Christendom to seek and 〈◊〉 a true and real ●●●gue, b●●●●f●eace and ●●●ty, with her Highness; & make his Majesty choice of matches for 〈◊〉 children ●●ble, 〈◊〉, and ample. Ergo: Toleration is to be ●●br●●ed. ANSWER. I To the Antecedent. 1 Faithful Christians may lawfully join with faithless Idolaters and other Infidels in league and so●●●● of Peace and Concord: because by the general calling of Christianity they are bound to have peace with all 〈◊〉. 〈◊〉 12.14. Rom. 12.18. 2 As for the league or society of Amity, that is, of familiarity and special love; Christians may not join therein with idolaters and Infidels. Protestants may not contract league of mutual aid and protection with Papists. I Because it makes idolaters and Infidels boast, that the people of GOD cannot stand without their aid. two Because it is a farther occasion of Idolatry. III Because this league often infolds the people of GOD in the same plagues and judgements with idolaters. IV Because jehoshaphat for making this kind of league with Achab was reproved. 2. Chro. 19.2. Wouldst thou HELP the wicked, and LOVE them that hate the Lord? Therefore for this thing the wrath of the Lord is upon thee. 3 GOD forbidden that any Christian Prince professing the Gospel should match his royal Children with idolaters, which the Scripture precisely condemneth. I It is an abomination in Israel, and a profanation of the name of GOD, when juda marrieth the daughter of a strange God. Malach. 2.11. two Such as do so, profane the covenant of GOD, contemn their Brethren, & pollute the Church of GOD, which should be holy and undefiled. III The Lord will cut of the man that doth this, both the Master, & the Servant, out of the tabernacle of jacob. Malach. 2.12. II. To the Consequence. 1. His Majesty hath peace already with all Christian Princes and Nations (GOD be thanked) without toleration of Papistry. 2. If he had no peace already, yet were it not lawful for his Highness to procure it, by sinning against GOD; in licensing the exercise of Idolatry. 3 As for the league of Amity, either in special love & protection, or in contract of Marriage; the same being unlawful in itself, cannot any way infer hateful toleration of Popery. Reason of State. 7 7. REASON OF STATE. IT is affirmed in holy writ, that Mercy & Truth preserve the King, and his Throne vestablished by clemency; Prov. 20.28. Avowances, which before they were written, the great Monarch Artaxerxes well observed and trusted unto. For, ruling over many nations, and having subdued the whole earth unto his domin on, concluded nevertheless with himself (as it is read in the book of Esther) To govern his subjects with clemency and lenity. Cap. 13. v. 2. And the reason is plain, for that the love of the subjects (soonest and most won by these virtues) is the strongest castle, in the world, an army, if any other, most puissant, and a bulwark inexpugnable. And as nothing can sit so near a Christian man's soul, as the religion he believeth: so undoubtedly no mercy, no clemency, no lenity, of what nature, or in what matter soever, can relish so sweet, so lastingly grateful, so forcibly binding, ravishing, & as it were, conturing the hearts of subjects, as doth the mercy & benignity which is showed in licensing a A plain inconsequence, which no ways followeth out of the premises. freedom of conscience, & the exercise of their religion. So that by permission of Catholic religion (a religion that of all other kinds o●religion, hath b A manifest untruth. most and worthiest Professors in other Kingdoms that next border upon your: Highness, and neither the c Another untruth. least, nor meanest sort of subjects within your own realm) your Majesty may make millions in and without your territories, so entirely and affectionately d These memprofesse they will woi be de voted, unto his Majesty, without toleration. devoted to your person, crown and posterity, as no attempt, no danger, no tumult can arise, wherein your sacred Majesty shall not find e They speak by contraries. present and securest harbour. Resolution of the 7. Reason. Mercy, clemency, & benignity, which is showed in licensing freedom of conscience, and the exercise of religion, soonest and most of all winneth the love of the subject, wherein his Majesty shall find present and securest harbour against all attempts, dangers and tumults. Ergo. The free exercise of Popish religion is to be admitted. ANSWER. I. To the Antecedent. 1 IT is certain that Princes do, as it were, flow into the hearts of their subjects, by Mercy & Clemency: and that Mercy and Truth preserve the King, as Solomon saith Prov. 20.28. Mercy, in ceasing from grievous exactions, in relieving the poor and the oppresled, and in using moderation in punishment. Truth, in keeping of his promises and covenants, in preserving and due executing of his laws: By these the King's throne is established. 2 But here must be observed the difference between true Mercy & Clemency, and preposterous lenity & pusillanimity, in sparing the wicked, who should be severely punished. Prov. 20.26. A wise Kingseattereth the wicked & causeth the wheel to run over them. Prov. 17.15. He that instifieth the wicked is an abomination to she Lord. Prov. 24.24. He that saith to the wicked. Thou are righteous, him shall the people curse, and the muliitude shall abhor him. v. 25. But to them that rebuke him, shall be pleasure; and upon them shall come the blessing of goodness. 3 Preposterous mercy showed unto the wicked and disobedient, is cruelty towards the good and loyal subjects. Prov. 16.12. The throve is established by justice. 4 If any be to be accounted wicked, if any be pernicious unto civil government, and the throne of Kings, it is the Idolatrous, the seducing and tutbulent Papist; of whom the Lord particularly saith, Rewaràber as she hath rewaràcà you etc. Apoc. 18.6.7. two To the Consequence. 1 The Consequence hath not the least coherence with the Antecedent: wherefore it may justly be denied. 2 The love of Papists unto the Magistrate is not absolute solute of conscience, but for private respects, and but during the Pope's pleasure, wherefore it is not much to bear: guarded. 3 If it were to be regarded in itself; yet is it not wore thy the least respect, when question is made of toleration: the mischief of this, infinitely surpassing the commodity and profit of the former. Reason of State. 8 8. REASON OF STATE. IN few words, for that we are loath to be a A good excuse: whereas indeed they are quite destitute of any arguments. tedious to your Majesty, in multiplying of reasons, beside the pleading of these and other like regardful Motive, that might be alleged, which do all b how directly they stand for toleration the Answer shewath. directly stand for toleration, we further think (under your majesties correction) that the permission of the liberty we entreat, is, neither in reason of State, a thing c Most pernicious unto the Stare. hurtful, nor by the doctrine of Protestants d A thing cloane contra it to our doctrine. unlawful awful to be granted. The first is clear by the example of Germanit, France, Poland, and other Countries, where diversity of Religion is licensed by supreme authority, & the like e Non causa pro causa. found peace wrought and established thereby, as both make the said Dominions and Territories to flourish, and could n●uer (though of laboured) be brought to pass by force of war or bloodshed. The other likewise is as little doubtful, if not better known, he Protestants f Bold assertions, but no proofs. books, their Pulpits, their private writings, & Discourses sounding nothing more (whilst they had not the Sword and Sceptre on their side) then that it was unlawful, tyrannical, yea diabolical, & Antichristianlike to punish any for matter of mere conscience, faith & religion. And the favour we sue for, is but the benefit of that pofition which g Who be they? wherefore are they not named? they held for most true and scriptural: so that if they should now depart from that doctrine, they most needs give the world to see, that either than they did wittingly maintain the pofition against truth, only to serve their own h This is just your practice as this time, in supplicating for soleration, being a point of doctrine against the stream and currens of your own men. turn withal (an engraven blemish) or generally erred in that point of doctrine (a blot of no less discredit unto them) which breaching clemency, did most recommend, & gave greatest increase to their religion. And if the Petition we prostrate, and do most uppliantly beg of your Majesty, be neither prejudicial to matter of Stat, nor repugnant to the doctrine of the Religion established and regnant in the kingdom, as the proofs aforegoing l Main things seem which are non and so do those proofs you speak of, for indeed they are no proofs 〈◊〉 all. seem to make plain, we hope there is no other exception that can justly impeach, and many several respects that may much further the obtaining of our request at your Grace's hands. Resolution of the 8. Reason. Toleration of Popish Religion is neither in Reason of State hursfull, as is clear by the example of Germany, France, Poland, and other Countries, where diversity of Religion is licenced by supreme authority: nor, by the doctrine of the Protestants, unlawful to be granted. Ergo: Toleration is not to be devyed. ANSWER. I To the Antecedent. THe Antecedent is notoriously false, for it is both pernicious unto the State, and also contrary unto the doctrine of Christ, which we profess. 2 FIRST, it is not only pernicious, but also the very overthrow and ruin of the State. I Because it draweth GOD'S curse, and provoketh his wrath against the same, subjecting it to male diction. The Prophets & Apostles teach us, that no kingdom, no State can prosper; no Prince, no Potentate, no people can be wise, or blessed in their government, but by honouring and obeying almighty God, in such sort as he hath appointed. Which doctrine oftentimes is repeated in the law, wherein it is declared unto the people of GOD, that this should be their wisdom with all nations, which should say, swely this only is a wise and a politic people, if they kept, without adding or diminishing, all the precepts which GOD commanded. The promise of blessings unto the obedient; and the threatening of curses unto the disobedient, with taking heaven and earth to witness that they should find it so in the end; doth plainly testify, that such religion must needs be good, for the establishing and prospering a Commonweal, which the Lord himself hath left unto us: and contrary wise, that no false service of him, can be good for any State; but that it continually provoketh the curse and indignation of GOD against it. Deut. 28. Deut. 30.19. Therefore was the King commanded to take a copy of the law, to have it by him, and to read in it all the days of his life; that he might learn to fear the Lord his God, to observe all his words and statutes by doing of them, that his mind might not be lift up above his brethren, nor he depart from the law, to the right hand or to the left; that he might prolong his days in his kingdom, & his sons in the midst of Israel. Deut. 17.18.19.20. To like effect it was said unto joshua, Let not the book of this law departed out of thy mouth, but meditate in it night and day, that thou mayest diligently observe as it is written in it. For then, thou shalt prosper in thy wates, and have success in thy affairs. Josh. 1.8. For this cause, the Kingly Prophet exhorteth Kings to be wise, and judges to be well advised, that they worship GOD, and his anointed: denouncing unto the enemies the Almighty power of Christ, to the confusion of all that set themselves against him, whereby he should be able as easily to break them, as a man with a bar of iron doth dash in pieces a pot of earth. Psal. 2.10.11.12. To this purpose, notable is the speech of Asaria the Prophet unto King Asa, and to all juda & Benjamin, when the Lord had miraculously foiled the innumerable multitude of their enemies. The Lord (saith he) hath been with you, while ye have been with him, and if ye will yet seek him, be will be ready for you; but of ye for sake him, he will for sake you. According to that which the man of GOD had said before: I will honour these that honour me, and despise those which despise me. 2. Chron. 15.1. Sam. 2.30. This doctrine was sealed in the casting away of Saul: and in the choosing and prosperous success of David, as he often acknowledgeth. 1. Sam. 15. Psal. 18.2. Sam. 22. Likewise in Solomon, the most wise and politic Prince that ever sat in the seat of David, or ruled any people in the world, who because he fully established the service of GOD, according to all that had been commanded by the Prophets; the Lord also established his seat, and increased his glory above all the Kings of the earth; till he began to decline from the Lord his God; & brought the abominable Idols of the strange women, whom he loved, into his own kingdom & houses. 1 King. 10. Then the Lord raised up his servant against him; who also in the days of his son, so rend away the ten tribes of Israel from the house of David, that they never returned unto it again. This was the speech of the Prophet Shemaiah to Rehoboam and the people of judah; Thus saith the Lord, You have forsaken me, therefore will I also abandon you, and give you into the hand of Shishak. which was performed, but in mercy upon their repentance. 2. Chron. 12.5. Abuah King of judah, objecteth against jeroboam that he could not prosper, because he had erected Idols in his kingdom, & had made him Priests contrary to the law: and assured himself of GOD'S assistance against him, for this reason; because they had the Lord for their GOD, who was their Captain; & his lawful Priests the Sons of Aaron sounding the Lords trumpets in the field before them. Therefore saith he, O ye children of Israel, fight not against the Lord GOD of your fathers; for ye shall not prosper. And accordingly it is added that the Israelites were overthrown, having five hundredth thousand men of war slain; and the jews were strengthened, because they rested upon 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 vain discourse of flesh and blood, and sought to the Aslyrians for help. The same is always diligently noted in the lives of the rest of the Kings, Amazia, Azaria, joas, Ezechia, jehoshaphat, Manasles and the rest, even to the Captivity of both the houses of Israel and judah with their Kings, for false worship and disobedience unto the word of the Lord their God. What shall I say of the life, reign, & death of our late blessed Sovereign Queen ELIZABETH of most famous and happy memory, who being but a woman, after innumerable dangers and manifold Persecutions, coming to the crown; (as the learned and reverend Father, M. Doctor Abbot's Dean of Winchester noteth, in his answer unto Reas. VI of D. Hill, in the latter end) with unspeakable courage, notwithstanding very many difficulties of Subjects at home, of Princes abroad, and of the Devil every where, professed to maintain the truth of the Gospel, and to deface Idolatry & superstition: which with singular constancy, she continued all the days of her life; yielding her land a Sanctuary to all Christians throughout the whole world, groaning for liberty of true Religion; protecting and defending the afflicted Christians abroad in foreign Countries from the oppression of savage and bloody Tyrants; flourishing in wealth, honour, estimation; being every way admired of all the monarch under the Sun whither her fame did come and leaving matter for such a story as no Prince ever hath left the like. This thrice noble Princess after many glorious victories, triumphs, & other renowned prosperities, notwithstanding the tyrannous attempts of foreign enemies abroad, & the frequent conspiracies of ungodly persons at home, against her crown & person, by the favour of the Almighty, under the shadow of whose wings she was ever safely protected, having Reigned four and forty years, four months and eight days a Virgin Queen, died in peace, in a full & glorious age, so beloved, so honoured, and so esteemed of her Subjects, as never was any Prince more. And GOD, to testify his own work, left, at her death, no calamity or misery in the kingdom; no wars (but even Ireland then calmed) no famine, no apparent pestilence, no inundation of waters, but plenty and abundance, with inexspected tranquillity. Yea to the end that he might crown her with blessings, he put unity and agreement into the Nobles, Clergy, & Commous of this Land, that readily they submitted them. selves to the only lawful and royal Successor. These, and infinite such like examples, declare true Piety to be the very base, and foundation of all true wisdom and policy: & Impiety, what show so ever it have of outward ward profit and commodity for a season, yet in deed, and in the end, to be the very cause of ruin and overthrow to all estates and kingdoms. The reason whereof is manifest; because all Kings and Princes hold their Crowns and Sceptres 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 policy, then to please his Lord of whom he holdeth: so the greatest policy, & soundest wisdom that may be used 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 aloud, for GOD'S vengeance, to pull down such sleeping & dissembling colluders out of their thrones. two Popery cannot be tolerated in England, because it cannot choose but involve the State in infinite perplexities, and raise tumults and uproars in the kingdom. 3 The instances in Germany, France, & Poland are false: for their estate is nothing so peaceable and flourishing, as this Commonwealth is. I Let us consider the Roman Empire. She having pity to see that Church creeping, as it did in the beginning, upon the ground; suffered the same to embrace it, and to grow up by it, (as the Yvie doth by the oak) whereof the Empire, being a mighty tree indeed, felt not at the first any annoyance; but now findeth, that it hath sucked it in such sort, as it hath drawn out all the juice & vigour of it, being brought by it now to a withered stock, scarce able to bear the barren branches that are upon it. For by means of Excommunicating and cursing the Emperors, by giving the Empire to whom it pleased them, by forcing war between the House of France & the Empire, and other the noble Houses of Europe, the Pope hath brought to pass, that now there is no Emperor atall at Rome, but himself. two France, the world knoweth, was almost torn in pieces by civil wars; & now by the banishment of the firebrands thereof, the Jesuits, hath obtained peace. III As for Poland, the Popish Priests themselves confess that the Jesuits excited and st●rred up such an I hade of tumules & civil wars amongst those Christians, as that they caused of late more battles to be fought, then had been in five hundred years before. Le Frank Discourse. pag. 89. 4 So then it is not toleration that causeth peace in these kingdoms, but other causes, as is manifest. 5 If toleration were the cause, as the Petitioner pretends: yet is that no sufficient warrant for his Highness to allow of wicked and dangerous toleration in England. For we must not live by examples, but by laws, and rule of reason. 6 Popish Princes may lawfully, without disparagement of their estates, permit Protestants to exercise their religion within their kingdoms; the doctrine which they profess, being the only word of GOD, which can be prejudicial to no estate, or true policy. But Protestant Princes may not permit Papists, to exercise their idolatry within their domimons; the doctrine which these profess, being both contrary unto the lawful authority of Kings, and unto the express word of GOD, More plainly: 7 The doctrine of the Gospel holdeth nothing that may impugn Kings lawful right and authority; but contrariwise teacheth all due honour and obedience to be given to them, and that for conscience sake. Wherefore both they may suffer the exercise of it without danger, yea to the great establishing of their states and thrones in security and assurance; and consequently also such professors may be faithful and loyal subjects, yea even to heathen Princes: as the Apostles and Fathers of the Primitive church were. But a Papist, that holds a faith & doctrine, the maxims and rules whereof are opposite to the state and dignity of Princes, though they allege a thousand times, they stand but for their conscience & religion: yet because their conscience and religion is such, as the principles and grounds of it, are contrary to all States & authority; the Magistrate cannot endure such a conscience and religion, without the certain danger of having the mace and sceptre wrong out of his hands. 8 Again, the Papists do intolerably wrong his Majesty, in soliciting of his Highness, to grant that whereof they can give no similitude of instance in any Protestant Prince: Yea which the Pope himself cannot endure. 9 For if toleration be so beneficial to the State as here the Papists affirm: wherefore do not they persuade the Pope, & all Popish Princes, to practise the same within their dominions? why do they not cancel the bloody Inquisition; & surcease their persecuting of the protestāns? If they think this intolerable in their regiments: wherefore should we judge it tolerable in our State; especially their Popish documents being very firebrands to set all on fire; their Pope's very leeches of our treasure, that will never be satisfied; and very tyrants that will oppress not only the lawful liberty of the people, but also the royal power & authority of our Kings & Princes; & their Priests & Jesuits very bellows of all sedition & rebellion? 10 secondly, Toleration of Papistry is contrary unto the word of GOD, (as I have proved in the Answer unto the first Supplication, and also, besides what I have written in this already, shallbe more plainly showed in the sequel) and therefore contrary to the doctrine which we profess. It is written in the law, that the false Prophet, & the seducing Idolater should be taken from amongst us & slain, that all Israel may hear and fear, and not dare to commit the like. Deut. 13. We acknowledge that Faith is the gift of God, which cometh by the preaching of the Gospel: and yet we think it not unlawful for the Magistrate to execute the Lords just vengeance upon obstinate Heretics and seducing Idolaters. Repentance and holiness of life is also the gift of God, and cometh by the same means: and yet the Magistrate not only in a good conscience may, but in duty to GOD ought to draw out the Lords sword of execution, justice and vengeance against all ill doers, to wound and to kill according to the qualities of the offence. So likewise ought he in this case. And though conscience and religion be not put in by torments; yet may one, having his obstinacy chastened by authority, be stirred up to consider more seriously of the course he holds, and by such occasion, growing to a deeper examination of the cause, through the grace of God, attain to the true faith. And if they should not be converted, yet is not the punishment in vain. For by it many, which oftentimes by a dissolute lenity, would be encouraged with impunity, and follow the same wicked ways, are better advised and kept from destruction; else were it in vain said, which I have alleged before, Take away the evil from amongst you, that all Israel may heart and fear, and not dare to do the like. 11 If any have taught otherwise then this, it can no more, yea not so much prejudice our cause; as now this pleading for toleration (being a thing which they have ever abhorred, both in words, & writing) doth prejudice the great patrons of Unity, and Constancy in their profession, (as they term themselves) the Papists. two To the Consequence. 1 The Antecedent being absurd, and false all the breadth of heaven the Consequence must needs be absurd and false in like manner. 2 If the Antecedent were true, yet could not the Consequence be admitted. For it is not agreeables to the State; nor yet supposed conformity with the doctrine of the protestāns, if it be not otherwise simply true in itself, that can make a thing lawful and tolerable. ¶ Hitherto of the Reasons of State: Now follow the Reasons of Religion. Reason of Religion. 1 1. REASON OF RELIGION. The Religion, a Untruth, it is clean contrary unto that Religion. that under your highness favour we sue to have tolerated, is the self-same Religion, and no other, to which our country was converted from Paganism, and which, both b False agains. all the Christian Kings of our nation (Edward the 6. a child, A. Do. (●) 596. by S. Austen the Monk, and our Apostle, sen● hither by S. Gregory the great Pope of Rome. Beda de gestin Anglorum lib. 1. ca 23. only excepted) & also all your highness predecessors in the Crown of Sco●land, Englad was converted long before this time ever publicly professed, and for the zealous maintenance whereof, your majesties great grandfather james the fourth, was worthily surnamed Protector. Resolution of the 1. Reason. Popish Religion, is that, to which England was converted from Paganism: and which all Christian Kings of England, and of Scotland, ever publicly professed. Ergo: Popish Religion, is true Religion, and consequently to be tolerated. ANSWER. I. To the Antecedent. 1 IT was not Popery, to which England was converted from Paganism; but true Christian Religion. Because England was converted to the faith of Christ, when neither the Pope, nor Popery was yet hatched. 2 It was not in the year of Christ 596. that our Country was first converted unto the faith; but long before, even in the Apostles times; as appeareth by the testimonies of Gilled as, De excid. Britan. ca 6. Origen, Hom. 40. in Ezech. Tertullian, in judaeos. Athanasius Apolog. 2. contra Arrianos. Theodoretus, lib. 9 de curand. Grac. affectib. & Sophronius, in Catalogue. Nicephorus, lib. 3. Hist. cap. 1. 3 It was not converted by Augustine the Monk & false Apostle, sent hither by the Pope; but either by the Apostle Paul, as Theodoretus, lib. 9 de curand. Grac. affect. Sophronius, Serm. de ●atal. Apost. Venantius Fortunatus De Peregr. Pauli, and Arnoldus Mirmannus In Theatr. de converse. Gent. do testify: Or by the Apostle Simon Zelotes, as Nicephorus, lib. 2. Hist. cap. 40. and Dorotheus in Synops. do affirm; Or else, by joseph of Arimathea, a noble man of jury, that buried the body of Christ; as Freculphus Lib. 2. Cap. 4. john Capgrave, in Catalog● Sanctor. Augl. and Polidore Virgil, Hist. Auglio. Lib. 1. do write. 4 That religion, which Augustine the false Apostle, brought from Rome, was contrary, in many points, unto that Christian doctrine, which was professed before in this land; as appeareth by the dissension between the Britt●●es, and this Augustine, recorded by Bede, and others. 5 But if Friar Augustine's Religion were not contrary, but the very same with that which was here professed, yet was it infinitely different from the Popish doctrine at this day; as is manifest by many Atticles of Popery, which were but lately invented; as the Pope's Supremacy, (which Pope Gregory, in Friar Augustine's time, utterly condemned) Transubstantiation, many parts of the Mass, etc. 6 It is not true, that ALL Christian Princes of England and Scotland, professed the Popish Religion: some of them being dead long before the beginning of Popery: & others also, as King Henry I, King Henry two, King john, King Richard two, King Edward III, King Henry VIII, even in the midst of Popery, impugning the Pope's almighty power and primacy in this land. two To the Consequence. 1 As the Antecedent is, so is also the Consequence; a false Antecedent, and a false consequence. 2 If the Antecedent were true; yet could it not infer such a necessary consequence. For Religion is not therefore true, because such a Nation, or such and such Kings professed the same: but because it is conformable unto the word of God; 2. Reason of Religion. such as Popish Religion can never be proved to be. * ●ite their words and you shall have your Answer. 2. REASON OF RELIGION. This appeareth by Mermammus in sus Theatro, them Magdeburgenses in 'tis. de propagatione, Baronis & all other Collectors of Antiquity. A religion which by the testimonies of all Antiquity ● was the a An impudent begging of the question. primary religion that ever any heathen Nation, converted Christian, did profess: and the wisodome of heaven commandeth, b Popish ●●el●gi, on is none of those bounds, neither ●ur is from the beginning. not to transgress the ancient bounds which our Fathers appointed, but contrarily, to abide in that which we heard from the beginning. Resolution of the 2. Reason. Popish Religion was the primary Religion, that ever any heathen Nation, converted Christian, and profess. Ergo: It is true, and therefore to be tolerated. ANSWER. 1 BOth the Antecedent, and the Consequence, are an impudent begging of the question. For neither was Popery hatched, in time of the primitive Church: neither yet can the Gentiles professing of any thing, make it therefore absolutely true. 2 But to deal liberally with the Papists; let them, by inevitable demonstrations, which may convince the conscience, prove the Antecedent (which they shall never be able to do) and we will grant them the Consequence. Reason of Religion. 3 3. REASON OF RELIGION. A religion, of whose communion and fellowship the founders of other religions, or the a We are Christians and desire to be so called. reformers of our Church's faith (if they more desire to be so called) were b We never were of the communion of the Popish church, but (by the great mercy of God) have ever kept ourselves from that wicked one. 1. job. 5.18. and our Fathers, who were once of that communion, obei●d the divine commandment G●t out of her, my people, etc. Apoc. 18 4. once, and went out; and c This is no good consequence, read the Answer. consequently their doctrine newer, and less ancient than ours and therefore as we believe, not the good seed, Matth 13.24. but the cockle that was sown after. And that we never going out of any d They have lost the faith, and yet they smite us, as Ziakva the false Prophet did Micheah, & ●●ke. When went the spirit of the Lord from me to speak unto thee. 1. King. 22.24 known Christian society (for the whole world cannot tell your Grace out of which church we departed, when, how, and where) as did the former, the Apostolical marks of false believers, namely, To go out from others; 1. oh. 2.19 To segregate themself., jude. v. 19 and To make dissension & scandals, contrary to the doctrine they had learned, Rom 16.17. e They spoke by contraries. cannot belong to us by any possible application, nor by any sleight or devise sh●fted from them. Resolution of the 3. Reason. Popish Religion, was that of whose communion the Protestants were once, and went out; a mark of new Doctrine. Ergo: Popery is true Religions; and consequently to be tolerated. ANSWER. I. To the Antecedent. 1 NOT every going out, departing, or separation, is a token of new doctrine, or a mark of a false believer: but only that going out, departing, & separation, which is made from the true Church of Christ. 2 We have separated ourselves from the communion of the Pope of Rome, and from his Synagogue, we confess: but not from Christ, and his true Church. 3 The Pope, is that Robber, that Thief, that Destroyer of the Sheep, who first departed and fell away from Christ our Lord. But we, being the Lord's Sheep, departed & fell away from the Pope. We separated ourselves, not from the Church, but from the robber and worrier of the sheep in the Church. 4 Our separation cannot indeed properly be termed a going out, a departing, a falling away or Apostasy, but a Renunciation of Apostasy. Wherein we have imitated the patriarchs, the Prophets, Christ himself, and his Apostles. In the time of Enosch, the Godly separated themselves, from the rabble of the wicked; & had their private meetings, wherein they applied the holy exercises of devotion and Religion, calling upon the name of the Lord. Gen. 4.26. Paul separated the Disciples from the rest of the jews, who wilfully and obstinately resisted the Gospel of Christ. 5 We in like manner, have separated ourselves, not, as Heretics are wont to do, from the Church of Christ: but, which all good Christians ought to do, from the contagion of wicked men, and of Hypocrites. 6 The Cardinals, the false Bishops, and all the rest of the Popish faction, have made a plain and manifest Apostasy from the faith of Christ jesus; because they fell from the wholesome doctrine, comprehended in the writings of the Prophets & Apostles, from the pure worship of GOD, from the right administration and use of the Sacraments, and also from holy discipline in manners: And therefore the Papists be they, that went out, that segregated themselves, that made dissensions and scandals contrary to the doctrine they had learned; not the Protestants, 7 Who appeal unto this Faith, from which they fell away, unto the holy Scriptures: albeit they still inculcate unto us, the faith of the Popish Synagogue, the Decrees and Decretals, and the authority of the Romish Pope: for they see, they cannot stand, if judgement be made of their doctrine, according unto the rule and square of the holy Scriptures: no more than the ancient Heretics could. Tertul. de Resurrect. Carnis, cap. 3. two To the Consequence. The Consequence hath no coherence with the Antecedent. For our doctrine is not therefore new, because we went out, departed, and separated ourselves from the society and communion of the Popish Church: seeing we we are expressly commanded, upon pain of eternal damnation, to go forth of Babylon. Apoc. 18.4. Reason of Religion. 4 4. REASON OF RELIGION. A religion whose first Instituters, except Christ & his Apostles, or after-devisers a A manifest untruth, neither doth the Argument follow if we could not. cannot be named by any of our Adversaries, nor can they a show that piece or fundamental point of our faith, either of la●e, or since the Apostles time defined, which This is witnessed in the Council of (*) Do these Counsels witness, that we are not able to show, that there was nothing lately defined but what was believed before? A senseless assertion, and a Note which noteth nothing. Ephesus in epist. Synodi contra Nestorium, in the Council of Chalcedon, act. 4.5. & 6. Item generali 6. Act. 4. & 10. & genera. 7. Act. 2. And by Athanas. of the Nicen. Council in epist. ad Afros, & in epist. de Synodis Arimini et Seleuciae. And by Socrates of the Council of Alexandria in historia ecclesiast. lib. 1. cap. 5. and others. was not formerly believed, & the contrary thereof never taught by the Roman Church. Wherefore in our understanding it is evident, that the religion b Every false worship is the invention of the Devil; and so is Popery. we profess, is not, as it is c A slander with a matter of truth. slandered to be, a devise or invention of man, nor ever was contrary to itself in doctrine; but whatsoever hath been in latter ages explicitively defined, the same was always, not only held true from the beginning in d We care not what was believed in their church, but certainly their doctrine was never believed in the true church of Christ. our Church, but also implicitively believed for the infallible authority thereof. Resolution of the 4. Reason. Popish Religion, is that whose first Institutors, except Christ and his Apostles, or after-devisers cannot be named by any; nor can they all show that piece or fundamental point of faith, either of late or since the Apostles time defined, which was not formerly believed, and the contrary thereof never taught by the Roman Church. Ergo. Popish religion is true, and to be tolerated. ANSWER. I. To the Antecedent. 1 THE Institutor and deviser of Popish Religion, was not CHRIST, and his Apostles: but the DEVIL of hell, by the ministry of Antichrist, & his Disciples; as shall plainly appear in examining of the particulars in the reasons following. 2 Many points of Popish doctrine were challenged even in the Primitive Church, (for even at that time the mystery of iniquity began to work) to be false and erroneous. Paul challenged the false-teachers, which taught differences in meat and drink, observation of days, worshipping of Angels, voluntary Religion, and will-worshippe; and bade the Collosians be war of such. Colloss. 2. He reprehended also the false Apostles which taught justification by works; in his Epistles to the Romans and Galathians: all which errors and false doctrine, the Popish Church embraceth & defendeth at this day. 3 Also the beginning, increase, & perfection of the Popish Primacy is manifestly known, When Constantine the Great ordained the city Byzantium, to be the seat of his Empire, (which afterwards he called Constantinople, of his own name) his departing from Rome, was the cause of the first division of the Empire; which shortly after, engendered a very schism The Bishop of Rome began to show himself, and to work the mistory of Antichrist. For in the time of odoacer's reign, Anno Dom. 480. Acatius B. of Constantinople, wrote to Simplicius B. of Rome, desiring him also, to condemn Peter B. of Alexandria of heresy, for following Eutiches. Hereby, a sort of ambitious fellows taking occasion, began to reason of the authority & dignity of the Church & B. of Rome: contending that the church of Rome, was the head of all Churches, and the Bishop of Rome, the Catholic and universal head of all bishops. Albeit those BB. that succeeded Acatius at Constantinople, opposed themselves against the ambition of the B. of Rome, affirming that the supremacy belonged unto their Church, in as much as the Roman Emperors made Constantinople the chief seat of their Empire; & therefore they contended that the Bishop of Constantinople, should be called universal or Catholic Bishop, or the B. of Bishops. This ambitious contention continued 112. years, until Antichrist began to wax stronger. For john B. of Constantinople, caused Mauricius the Emperor to call together the Greek BB. unto Constantinople, to hold a Council; wherein it was decreed, that the Bishop of Constantinople should be called the ecumenical and Catholic Bishop of all Churches. Which decree when Mauricius sent unto Gregory B. of Rome, that he might submit himself & his Church, unto john B. of Constantinople; Gregory manfully resisted his ambition, not that he thought himself superior, or of more dignity, than john; but because he abhorred that insolent and proud stateliness in the Clergy, which then began to grow up by little & little. Whereupon writing unto the Emperor Mauricius, he saith: He is the forerunner of Antichrist, whosoever he be, that coveteth to be called Universal Bishop. And writing unto Anastasius B. of Antioch, and to Eulogius B. of Alexandria, of the ambition of the B. of Constantinople, saith. Your reverend holiness knoweth that the name, Universal, was offered by the sacred Council of Chalcedon, unto the Bishop of the see apostolic, which by God's appointment I serve, albeit none of my predecessors consented to use that so profane a title to be called by. For, if one Patriarch alone be called the Universal Patriarch, the name of Patriarch is taken away from the residue. But far be it from a Christian mind, to arrogate that unto himself from any man, whereby he might seem never so little to diminish the honour of his Brethren. Thus far Gregory, who of zeal wrote this, to bridle the ambitious Spirits of the Bishops. Notwithstanding Boniface the III. succeeding Gregory, forgetting all this, opposed himself against the ambition, of the B. of Constantinople, (who now a fresh, after Gregory's decease, renewed his old claim) & being puffed up with folly and pride, began to forecast, how he might obtain that honour unto himself, & unto his Church of Rome. And indeed at last, with much ado, he obtained of Phocas, that Rome should be called, the Catholic head of all Churches, and the B. thereof, the Universal Bishop. This Phocas had murdered Mauricius the Emperor, his wife and children; and by treason and robbery usurped the Empire: he was the first that ordained the Bishop of Rome, to be called, the head of the Church. Surely the Lords will was, to show what manner of men the POPES should be, even most diligent followers of their first founder, to wit, thieves, robbers, murderers and traitors. 4 Again, concerning the single life of Ministers. The Council of Nice would have forbidden the Ministers and Deacons, to dwell with their wives; when Paphnutius (that excellent learned man, who for the faith, had his eyes bored out) rose up, & with singular constancy & zeal, pronounced marriage to be honourable amongst all men, and the bed undefiled, saying moreover; that the company of a man with his wife, is chastity; and persuaded the Council, that they would decree no such laws, as should give occasion to fornication, both unto the men, and to their wives. The Council liked his opinion, and ordained nothing touching that point, but left every man liberty, to choose whether he would marry or no. Yet afterwards Pope Siricius, and Gregory the VII, forbade such marriages. 5 The like could I show, in Transubstantiation, Invocation of saints, Prayer for the Dead, Purgatory, etc. but that would require a large Treatise; and here I cannot stand upon particulars. II. To the Consequence. 1 Suppose, we were not able to show the beginning and original of any one point of the Popish Religion: yet it would not follow, that therefore Popery were not false and heretical. The Apostle saith that Antichrist shall work secretly the mystery of iniquity. Wherefore is that iniquity termed a mystery, if it were manifest, and easy to be espied. 2 Our Saviour Christ foretelleth, that many shall work such miracles, for confirmation of their false doctrine, as should be able, if it were possible, to deceive the very elect. Matth. 24.24. 3 When the husbandman was a sleep, the enemy sowed tars, in the night, and went his way. The morning came, the tars were not espied; no, they were not espied in the spring-time, but grew together with the wheat, and seemed all this while to be good wheat. At last, the blade appeared, and brought forth fruit; and then appeared the tars also: Now they were discerned and never before. Then came the Servants of the householder, and said unto him; Master, sowedst thou not good seed in thy field? from whence hath it tars? And he said to them. Some envious man hath done this. Matth. 13.24.25.26.27.28. Even so, when Christ our Saviour, sowed the seed of eternal life, the doctrine of the Gospel; the Enemy, the Devil (the auctor of Popery) sowed tars amongst the good seed, even covertly and secretly he sowed errors & heresies, whilst men feared no such danger: But now being grown up, being ripe and rotten, we discern them to be tars and heresies indeed. The Papists oftentimes object: If our doctrine be error and heresy, then tell us when it came in, who was the auctor of it, under what Pope or Emperor was it first taught? We answer, to know this, is not expedient; neither indeed do we know, who was the first auctor (immediately next unto Satan) and founder of every one of their blasphemous opinions. But this we know, that our Master's seed which he sowed, was perfect and good: whatsoever else cometh up with it, which is not of the seed, we are sure, it is a stinking weed, a vile grain fit for beasts and devils, then for men: and not the fine wheat, the fruit of the precious seed of our Master. We can neither tell by whom, nor at what time, 5. Reason of Religion. the enemy did sow it; yet sure we are, it is heretical, and hath been sown since the time that our Master sowed his field with good seed. 5. REASON OF RELIGION. A Religion, that hath a This is no argument to prove it true religion; for it is said that Antichrist shall prevail etc. 488. after Prateolus accounted confuted and outlasted several hundreds of heresies, which manifoldly divided in themselves, did yet ever give hands to the overthrow of this one, but never found b Untruth. other rock than it, on which they were broken, or took their confusion by. Which seemeth to demonstrate, That the weapons of our c They add unto the text. 2. Cor. 10.4. Church's warfare, are not carnal, but (as Saint Paul writeth of the d And consequently not of theirs. true doctrine) mighty to God, unto the destruction of munitions, destroying Counsels, and all lofernesse extolling itself against the knowledge of God; And that our Church and Religion, ever conquering their oppositors, & never conquered by e Untruth, as is manifest by so many kingdoms which left Popery. them, is that kingdom which the Prophet saith, * Dan. 2.44. Shall break in pieces and consume all other kingdoms, & itself stand for ever. Resolution of the 5. Reason. Popish Religion hath confuted and outlasted several hundreds of heresies. Ergo: It is true Religion, and therefore to be tolerated. ANSWER. I To the Antecedent. POpish Religion, hath not confuted heresies, but hath embraced some piece or other, of every not orious heresy, that hath infested the Primitive Church; to make up the whole and entire body of Antichristian Doctrines So that Popery may be justly termed, an Epitome of Heresies. 1 The Patriarch and ringleader of all Heretics, was Simon Magus, Irenae. lib. 3. in Praefat. of whom mention is made in the Acts of the Apostles; that he thought it no sin, to buy the gifts of the holy Ghost. Act. 8.9.10, etc. to whom also is ascribed the use of exorcisms. Irenae. lib. 1. cap 30. The Papists in like manner buy and sell spiritual things for money, Baptist. Mant. lib. 3. de Calamit. temp. & use to exorcize, not only intelligent, but also brute and senseless creatures, as water, oil, salt, herbs, candles, etc. Dist. 21. cap. 1. Cleros. 2 The Disciples of Simon Magus, whom Irenaeus termeth the forerunners of Antichrist. Iren. lib. 1. ca 8. prostrated themselves before images; and worshipped them with odoriferous perfumes, incense, and offerings. Euseb. Hist. Eccl. lib. 2. cap. 12. Ederus in Babyl. pag. 5. which thing is notoriously known to be practised by the Papists. 3 Again, the Simonians bragged much of their unwritten verities, & when they were reproved by the Scriptures, they accused them, as if they were not right, nor of authority, that they were diversly spoken, and so to be interpreted, and that by them the truth could not be found out by those, that are ignorant of tradition. Iren. lib. 1. c. 1. & lib. 3. cap. 2, which also is written of other Heretics, 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 carpocratians, 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 ancient, received by tradition from the Apostles, and continued unto that day, by not-interrupted Succession. These shifts also the Papists have embraced. For, seeing that they cannot stand by the Scriptures, they flee unto Traditions and unwritten verities, and accuse the Scriptures of uncertainty, insufficiency, want of authority etc. just as the old Heretics did. 4 The Papists have learned Extreme Unction 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 Angels of the Archontikes. Epiph. Haeres. 40. the worshipping of Angels of the Angelists, and Caians, Aug. de Haeres. cap. 39 the use 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 worship of the cross, of the Armenians, Niceph lib 18. cap. 45. the Baptism of women, of Martion, Epiph. Haeres. 42. the insufficiency of the Scriptures, the laws of fasting, Purgatory, 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: Relics, of the Sampseaans' Epiph. Haeres 53. voluntary poverty, and single life of Priests, of the apostolics. Aug. de Haeres. cap. 40. Epiph. Haeres. 61. 5 With the Ebionites, the Papists will not be justified by faith only, Euseb. Hist. Eccl. lib. 3 cap. 24 but also by their own works and inherent righteousness, as the Catharistes or Puntanes have taught them. Isodor. Etymolog. lib. 8. cap. 4. de Haeres. 6 The Pelagians held that Adam's sione was not propagated into the Posterity, but only in respect of the guilt; that Children are borne without original sin; that concupiscence was in man before the fall: that man may satisfy the law of GOD in this life; that man after the fall retaineth still his free-will; that the Gentiles by nature could fulfil the Law; that God did not command us 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 Papists hold all these points. 7 The Novatians doubted of the remission of their sins, Ambros. lib. 1. de Paeniten. cap. 2. & lib. 2. cap. 5. So do the Papists. The Cerinthians and Nazareans observe the mosaical ceremonies. Aug. de Haeres. cap. 8. & 9 So do the Papists. The Manichees minister the Eucharist in one kind, Leo serm. 4. de quadrag. So do the Papists. Marcus made his followers believe 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 Papists in theirs. The Eucratites bragged of their continency, & yet were notable whoremasters, Epiph. Haeres 47 pag. 180. Such are the Papists. 9 The Donatists tied the Church to one certain place, & termed themselves only Catholics, Aug. de Haeres c. 69. & varijs in loeis praeterea. Cassian. in Psal. 60. So do the Papists. The Mirabiliarians under pretence of miracles, devulged their errors, Niceph. lib. 8. Hist. Eccl. cap. 35. & lib. 14. cap. 45. So do the Papists. 10 The Marcosians baptized in an unknown tongue, Epiph. Haeres. 34. Irenae. lib. 1. cap. 18. So do the Papists. The Messalians restrained the force of Baptism to former sins, Theodoret. divin. decr. cap. de Baptismo. So do the Papists. The Talians abstained from marriage, as a state of life impure and unperfect Aug. Epist. 47. So do the Papists. 11 The Meletians use small bells in celebrating their mysteries, Theodoret. Heretic. fabular. lib. 4. So do the Papists. The lacobines and Armenians pictured God the Father, and God the holy Ghost, Niceph. lib. 18. Hist. Eccl. cap. 52. So do the Papists. The Nudipedals, or barefooted brethren, used ever to go barefooted. Aug. de Haeres. cap. 68 So do the Papists in their Pilgrimages, & many Friars at all times. 12 Peter Gnapheus was condemned, because he caused the invocation of Saints, to be mingled amongst the public prayers of the Church. Niceph. Hist. Eccl. lib. 15. cap. 28. The Papists do the same. The Priscilianites disjoined married folks for religion sake, Aug. de Haeres. ca 70. also they boast of their revelations, Epiph. Haeres. 49. The Papists do both. 13 The Helcesaits make Christ in heaven, to differ from Christ in earth, Theodoret. Heretic. fab. lib. 2. So do the Papists, who say that Christ in heaven, is visible and palpable, and in earth, invisible & impalpable. The Eutychians, affirmed that Christ had a body without shape, dimensions, or circumscription, Leo, de ieium. 7. men's. ser. 6. the Papists say the same of Christ in the sacrament. 14 The Monothelites taught that there was but one will in our Saviour Christ. So taught Honorius the Pope in like manner. 2. Tom. Concil. Colon. Anno. 1551. editor. pag. 365. in Sexta Synod. Constantinop. Act. 12. 15 The Arabians held that the Soul died, and was dissolved with the body. Aug. de Haeres. cap. 83. Niceph. Eccl. Hist. lib. 5. c. 23. So also believed Pope john XXIII. the head of the Romish Church, who as the Papists affirm, cannot possibly err. Concerning whom I will lay down the very words of the Council of Constance: Dominus JOANNES Papa XXIII, saepe & sapius coram diversis Praelatis, & alijs honestis & probis viris, pertinaciter, diabolo suadente, dixit, asseveravit, dogmatizavit & astruxit, vitam ateruam NON ESSE, neque aliam post hanc: quinim● dixit, & pertinaciter credidit, animam hominis cum corpore humano MORI & EXTINGVI, ad instar animalium brutorun, dixitque mortuum semel esse etiam in novissimo die MINIME resurrecturum. Tom. 2. Concilior. pag. 1060. Concil. Constant. Sess. 11. whereupon in the same session he is called Diaholus incarnatus. pag. 1050. But concerning this point, the Reader may read more in my book de Antichristo, Cap. 24. two To the Consequence. 1 IF Popish religion had confuted, and out lasted several hundred of heresies; yet it followeth not, that it is true religion therefore: because it is not strange, to see one Heretic war and fight against another, and the stronger to overcome, and outlast the weaker. So Popery hath done, and doth continually. But the truth of the Gospel, being the doctrine of the Stronger man, which overcame and bound the strong man armed, hath, and ever doth batter Popery to pieces, and hath gotten from it whole kingdoms and nations already (God be praised) and shall, shortly, work the utter ruin and desolation thereof. Amen, Amen. 2 The places of Scripture, cited by the Suppliants, are not meant of the Popish Church; but of the true Church of Christ; where with they have no communion, who do unworthily separate themselves from the same, and take part with her enemy. Reason of Religion. 6 6. REASON OF RELIGION. A religion, that erected and built a What ALL? this word is too general, the world can testify. And ALL this is but a begging of the question. 2. Pet. 1.8. all the Churches, Hospitals and ancient Colleges in Christendom, endowed them with live, instituted the Universities and Seminaries, distinguithed the multitude into parishes, proportioned the tithes, annexed the glebe land founded the bishoprics, limited the Dio●ese●, decreed Ecclesiastical laws and immunities, enacted all the old Laws of our Realm, and did (for that they would not be vacant without fruit, as the Apostle advised, in the knowledged of our Lord jesus) a thousand good works besides, of which the religion regnant reapeth b GOD can stir up wicked men, to do his children good. daily beneficte, and could not without such our church's provision and ordinances, ever have carried the exterior show it doth. Resolution of the 6. Reason. Popish Religion, erected and built Churches, Hospitals, Colleges endowed them with live, instituted Vniver sities and Seminaries, etc.: and did a thousand good works besides. Ergo: Popery is true Religion, and therefore to be tolerated. ANSWER. I. To the Antecedent. 1 THere were Churches, Hospital, Colleges, Universities and Schools erected and instituted in the Primitive Church, before Popery was dreamt of. 2 Also, the tithes were proportioned in the old Testament, in the days of the ancient patriarchs. And Bishoprics were founded, dioceses limited, parishes distinguished, and Ecclesiastical laws decreed, long before the beginning and original of Popery, by the Fathers of the Primitive Church. 3 〈◊〉 that Popish Religion be conferred with the Religion that those worthy men (which erected & builded Churches, Hospitals, Colleges, Universities & Schools, since the time of the Primitive Church) died in; and both of them be tried by the Scriptures, and then compared with ours; it will be found, that not half of them died in the Popish Religion, as the Suppliants imagine; yea that the ancientest and best of them, died in ours; and therefore both they, and their monuments are ours, and give greater credit unto our Religion, than all the rest do or can do unto Popery. two To the Consequence. 1 Suppose Popish Religion, to be the principal auctor, and agent in all these, and in a thousand good works besides; yet doth it not follow therefore, that Popery is true Religion. Because heretics may, in civil affairs, do, or decree some things, which in themselves are good; which notwithstanding doth not any way give allowance unto their Heresy. 2 The Protestants have built many Churches, Hospitals, Colleges, Universities, and Schools, and done ten thousand good works besides: Wherefore, by the Suppliants argument, the Protestants Religion must needs be true, which yet they will not grant. 3 Yea, what is there in this Reason, which Infidels & heathen men, may not allege for themselves. Pagans, jews, Turks and other profane Nations, erected many goodly monuments, decreed wholesome and profitable laws, and have done many works besides, which in themselves are very good. Will the Suppliants from hence conclude, that their profession is true Religion? 4 GOD can bring forth light our of darkness he can raise up Heretics, Infidels, and Atheists, to do many things, for the good and benefit of his Church & Children. Reason of Religion. 7 7. REASON OF RELIGION. A Religion, a A loud lie. 9.10, & 11. Centenaries. that in three ages together had not three open adversaries in the Christian world, who contradicted or impugned her doctrine, or believed another form of faith, then that which she then and now teacheth. And the Wisdom of the eternal God (alluding to his b If we will believe the Suppliants Gloss; else not. Pro. 14.28. Glossa interlin in hunc locum. Church) affirmeth, that in the multitude of people consists the glory of a King; and in the small number, the ignominy of the Prince. Resolution of the 7. Reason. Popish Religion in three ages together, had not three open Adversaries in the Christian world, who contradicted her Doctrine, or believed any other form of faith, then that which she teacheth. Ergo: Popery is true Religion, and to be tolerated. ANSWER. I. To the Antecedent. 1 THere have been, in every age, worthy and faithful Christians, who contradicted the Popish superstition publicly, and openly opposed themselves against Antichrist. For GOD had always TWO WITNESSES to testify the truth against the Adversary. Apoc. 11.3. 2 These faithful Servants of GOD, have ever believed and held an other form of faith, then that which Popish Religion taught; For they kept the commandments of GOD, and had the testimony of JESUS CHRIST, Apoc. 12.17. 3 In these Centenaries, which the Suppliants speak of, to wit, in the 9.10. and 11. there lived, questionless, seven thousand, which bowed not their knees unto Baal. 4 About these times flourished, Bertrame the Priest, Huldrieus Bishop of Auspurge, joannes Patricius Erigena, Ansegisus the Abbot, Berengarius Archdeacon of Angiers, Aruulphus Archbishop of Lugdune, joannes Sarisburueasis, Arueldue Bishop of Bixta, Petrus Bloix, Petrus Waldo, and all those famous men which were termed Waldenses, Fredrick the second & Petrus de Vinea his Chancellor, Bernard: all these and infinite numbers more, who are not recorded in Histories, that held the faith of jesus; impugned the Papacy, and opposed themselves against Antichrist and all his disciples. 5 Also the Greek Church, continually impugned Popery; and held a faith different from the Popish belief. II. To the Consequence. 1 If there had not been found, THREE open adversaries, in all the Christian world, who in those Centenaries impugned Popery: yet doth not that infer the trueness of Popish Religion. Because it is written, in the Revelation, that GOD should stir up TWO witnesses, to testify the truth against Antichrist. Apoc. 11.3. and in the mouth of TWO, or three witnesses every thing is established. Num. 35.30. Dent. 17.6. Dent. 19.15. Matth. 18.16.2. Cor. 13.1.1. Tim. 5.19. 2 It is written, that Antichrist shall prosper for a time, and prevail against the Saints, yea that he shall cause ALL, both small & great, rich & poor, free and bond, to receive his mark. Apoc. 13.16. No marvel therefore, if there were not many found, to impugn the Papacy; especially seeing the Church had fled into the wilderness into her place, at that time. Apoc. 12.14. Wherefore this paucity of adversaries against Popery, is so far from proving of it, to be true Religion; as that it is a manifest demonstration, that it is the Religion and pestiferous Doctrine of Antichrist. Reason of Religion. 8 8. REASON OF RELIGION. A Religion, whose chief professors and spreaders thereof to other Nations were always of a known a wonderful belly, if you mean full of holes and filth. witness the holy Popes, Sergius III. Joan VIII. John XII. Sergius 3. his bastard, John XIII, who was slain in the very act of adultery, Sixtur IV, Paul III. Gregerie VIII, and a great number more. holy life, and semblable death, & the protoparents of b Will they include the Christian religion in this rank. all other religions, men of a much contrary note: and we are sure by the testimony of God's word, that the good and bad trees are to be known by their c And so are the Papists. For there were but six thousand young children's heads at ones found in a fishpond within the grange of an Abber. Hulderich. in Epist. ad Nicol. I. fruits. Matth. 7.20. Resolution of the 8. Reason. Popish religion, is that whose Professers, were always of a known holy life and semblable death. Ergo. Popish religion is true, and to be tolerated. ANSWER. I. To the Antecedent. 1 WHat the * The Suppliants themselves afterwards confess, the lives of their Professors and chief Rulers are very lewd and wicked. in the 36. Reas. of Religion. life of Popish professors hath been, appeareth manifestly in the Catalogue of their Popes of Rome: whereof some were bloody murderers; some sorcerers, nicromancers or conjurers; some bawds, adulterers & Sodomites; some proud, sacrilegious and crafty cozeners; and others seditious rebels & traitors; as is plainly declared by their own writers, which because I have proved at large, in my Book de Antichrist; I will not here repeat. 2 As for their death, that also appeareth in the same holy race: whereof some died in the very act of adultery; some swearing and blaspeming GOD; some damning & devoving themselves unto the devil; & others thinking that there is neither God, nor devil, heaven nor hell, nor no other l●fe after this; as I have also declared in that book de Antichristo. 3 I will not stand to relate particular examples, in this general discourse. If I should speak of the death of Eccius, Latemus, Hofmaiter, Gardiner, notable professors of Papistry; and of the death of Francis Spiera, a revoulter from the Protestants religion; it would make any man's hair to stand on end, that heard it. 4 The Papacy, by virtue of the religion, which it professeth, is the kingdom of sin; as I have proved at large in my Book De Ecclesia Antichristi: And therefore it is most certain, that within the communion of Popish Religion, men can neither live well, nor die well. II. To the Consequence. 1 But be their lives, and their deaths, what they may be: Religion must not be measured by the lives of the Professors. An heretic may live an honest moral life, as Pelagius is said to have done, and a good Christian may fall oftentimes, as we read of David and others. 2. Sam. 11.4.15.17. 2 A rotten and worm-eaten apple hanging upon a good tree (seeing that came not through the nature of the tree, but by means of worms, birds, or some such accident) ministereth not sufficient argument, to prove that tree, to be an ill tree: so the ill works of Christians ought not to stain their holy religion. For the corruption of their fruits, cometh not from the nature of their religion, which forbiddeth such fruits or works, but from themselves, from their own native and original corruption. 3 Yet the ill lives & worse de●th of the Papists, are sufficient to condemn THEIR doctrine, because they proceed from the nature, and articles of their religion, as shall be more manifest in the sequel. 9 REASON OF RELIGION. A religion, to which the a Even so we see it prophesied of before. Apoc. 17. that the Kings of the earth should commit fornication with the great whore and give their power & cucto. rity unto the beast. famousest Constantinus * Impudent Papists that challenge all these Princes to be theirs, whereas very many of them died before Popery ascended from the pit of Hell an● many also were the greatest enemies that the Pope or Papacy h●d. Magnus, javianus with above forty Emperors of the East. Maiorianus, Carolus Magnus, with full near forty other Emperors of the West. Emperors and (b) Clodoveus, Childiberius with above threescore Kings of France, Ranimirus, Sanctius, with almost twenty other Kings of Arragon Telagius, Pasila, with at least forty other Kings of Castille. Alphonsus, Sanctius, with many more Kings of Portugal. Geyza, Stephanus, with above thirty Kings of Hungary Besides the Kings of Polonia, Bohemia, Denmark, Norway, Suetheland, Gothland, Dalmatia, Baioria, Germania, Alemamnia, Moravia, Lorraine, Burgundy, Province, Lomberdy, Italy, Naples, Sicily, Sardinia, Navarre: end the Kings of Africa, as of AEthiopia, Nubia, & others Likewise the Kings of Canaria, Manicongus, Benop●tama, Angola, Guinea, Bentoninus, Quilca, Melinda, Mozambique; the Kings of Asia, as of Cyprus, Armenia, Jerusalem, Tartary, and some Kings of the Agarens and Saracens many Kings of the Heruleans, Iberians, Alanes, Abasgorians, Lazorians, Scythians, Persians and others. Kings of the world have bowed their Crowns, (c) As * A Begging of the question. Constantinus Magnus' Emperor, Dagoberius, Carolus S judovicus, and other Kings of France, Alphonsus, Ranimirus 2. & Alphonsus 6. with other Kings of Spain. Stephanus & Ladislaus Kings of Hungary Miscelslaus, Boleslaus, Casimirus Sanctus, and Casimirus Magnus' Kings of Polonia, and many more Kings of other Nations. presented their gifts, (d) As justinus Emperor, the person of Pope john. justinianus of Pope Constantine, King Pipin the person of Pope Stephen the second: Carolus o● Pope Leo the third: Ludovicus of Sergius the second, and of Pope Nicolas: Henry the fourth of Pope Paschal the second, and others. reverenced her Prelate's, (e) As Philippus Arabs Emperor, the Censure of Pope Fabian. Euseb. lib. 6. cap. 27: histor. eccl. the Emperor Theodosiu● the excommunication of S Ambr. Theodoret. lib. 5. cap. 17. hist. eccle. Sezom. lib. 7. cap. 24. the Emperor Otho the third, the enjoining penance of Romualdus Abbat.. Petr. Dam. in vita Romual. To which may be added the devout readiness of Henry the second, to accept and fulfil the sentence of Pope Alexander's Legates, touching the death and murdering of Saint Thomas of Canterbury, Neubrigens'. lib. 2. cap. 25. obeyed their censures, yea and hath at this present many of the greatest Monarches and potentates on earth to her Professors, patrons, and foster-fathers': So as of the Roman Religion b A notorious untruth. only, these ensuing passages & prophetical predictions of holy Scripture must, of force, take their verification, or remain as yet (being the latter years or evening of the Church) unfulfilled: c Manifest racking and perverting of the Scriptures in wrong application. The Gentiles shall fear thy name, O Lord, and all the Kings of the earth thy glory. Psal. 101.16. Again, All Kings of the earth shall adore him, all Nations shall serve him: Psal. 71.11. And in another Prophet, Kings shall be thy nursing Fathers, and Queens thy Nurses, Esa. 49.93. And again, Gentiles shall walk in thy light, and Kings in the brightness of thy uprising. Esa. 62.3. Places which to our judgement most evidently convince, that not only some Kings of the earth shall profess and cherish true religion, but that the greater number of all Christian Kings shall embrace and advance the d They conclude against themselves, for it is well known, that Popery is not true religion. same. Now, it is most certain, & as clear as noon day, by all Antiquities, Proofs and Chronicles of the world, that there was never Emperor, nor till this age, any one King under, heaven, that entertained or e All those first Christian Emperors and Kings, which the Suppliants speak of, and many others also in the midst of the Papacy professed true Christian religion which we profess. professed Protestant religion. Resolution of the 9 Reason. Popish religion, is that to which the famousest Emperors and Kings of the world have bowed their Crowns, presented their gifts, reverenced her Prelates, obeyed their Censures. Ergo. Papistry is true religion, and therefore to be tolerated. ANSWER. I. To the Antecedent. 1 THE best, the ancientest and the famousest of all these Emperors and Kings mentioned by the Suppliants, lived and died long before the original of Popery. 2 Many of them also impugned the Pope and Papacy, and held those very points in religion, which the Protestants maintain. two To the Consequence. 1 If all these Emperors and Kings had been Papists indeed; yet were not Popery any thing the better for that; because it is written in the Apocalypse, that the Kings of the earth should commit fornication with the great Whore of Babylon. Apoc. 17.2. 2 Heathen Pagans have had very many famous Emperors and Kings, who bowed their Crowns unto them, presented their gifts, reverenced their Priests, & obeyed their Censures. Is Paganism therefore true religion? 3 The Protestants also have had such, and have many at this day (God be thanked:) will the Papists from hence acknowledge their religion true also? 4 Are not the Papists in miserable distress for want of arguments; who can say nothing for their Religion, but what Pagans, Turks, & Atheists may allege for theirs? Reason of Religion. 10 10. REASON OF RELIGION. A Religion, that from the first flower of her infancy ever had, and still hath to her beleeveres, infinite multitudes of either sex, a This prof. sufficiently declareth that their Religion is not Apostolical. professing Poverty, Chastity, and Obedience, the three (a) Mat. 19.21 Mark. 19.12. 1. Cor. 7.25. Matth. 16 24. chief evangelical b False. counsels c False again those places of Scripture do not prove it. observed of the (b) Mat. 19.27 August. de Civit. lib. 17. ca 4. Hieron. li. 1. contra Jovinia. Apostles, practised by those (c) Saint Anthony, Hilarion, Benedict, Francis, Dominike, Bernard, and thousands more. who were counted of greatest holiness, most highly commended by d A lying Hyperbole. all (d) Hieron. epistola prima ad Heliod. cap. 6. item in cap. 19 Matth. & ad Demetria. de servanda virginitat. epist. 8. ca 7. Quaest. ad Hedib epist. 150. & ad Pammachum super obitu Paulinae epist. 26. cap. 3. & 4 Basil. quaest. 9 in regulis fusius disputat. Damascen. in histor. Barlaam & Josaph c. 15. Chrys. in illud Pauli: Salutate Priscam & Aquilam. Antiquity, not only as divine helps to perfection, but also as beautiful ornaments in Christ's Church, raising the professors to supreme degree of grace and glory. ¶ 4 The Supplyants' have mustered the bare names of the ancient Fathers, very providently, leaving their Readers to the examining of their quotations amongst whom not one of a hundred, they knew, either for lack of skill or will, leisure or books, could & would turn to the places in the authors themselves: They thought belike, their credit to be such, that every man must needs believe, that they cite them truly & faithfully & that because they have so roundly huddled them up together, that therefore out of all question they spoke & wrote fully for them But what small ●ause there is either for the Suppliants to look to be thus trusted, or for any to yield them such credit herein appeareth manifestly in the citation of their words, which quite makes against Popish religion, and Monkish profession. Of Poverty. ¶ Of Chastity. Hieron. in cap. 9 Matth. & lib. 1. advers. Jovin. cap. 7. Basil. de virginitat. Epiphan. haresi. 58 contra Valesios. Aug. de virginitat. cap 14 24 & sequentibus. Greg. in tertia part Curae pastora. adwonit. 29. Ambros & Theodoretus in 1. Cor. 7. & Amb. in epist, 83. ad Siricium Papam & 82. add Vercellenser. & in tribus libris de Virginib. & alibi Damasc. lib. 4 orthodoxae fid. ca 25. Athanasius, Basilius, Nazianzenus de Virgint Fulgent epist. 3. ad Probam. cap. 9 & 10. Jgnatius ad Philadelph. Cipri. de bono Pudicit. Jsodor li. 2. de sum. bono. cap. 40. Cassian. coll. 12. ca 4 & 7. ¶ Of Obedience. Aug. lib. 14 de Civit. ca 12. Hieron epist, 8. ad Demetriad. ca 10. Greg l. 35, moral. ca 12 & in 1. Reg. li 2. ca 4. li. 4. ca 5. & li 6. cap. 2. Cassian. li 4 c. 10. Collat. 2. ca 11. & Coll. 4. ca 20. Bernard. in serm. de 3. ordinib. eccle. item ad milites templi cap. 13. & in serm. de virtut. obed. Basil. de Constit monast. cap. 23. Philo in lib. de vita contemplate. Josephus lib. 18 antiquit. c 2 Epiphan. haeresi. 29. Dionysius de Ecclesiast. Hierarchia. ca 6 Euseb. li. 1 de demonstrat. Evang. ca 8. Nazianzenus orat. 20. Athanas. in vita Anthonij. Sulpitius in vita Martini. Isodor. lib. 2 de eccles. officij● ca 15 Sozomenus lib. 1. hist, cap. 12. Chrysost. advers. Vituperatores monast. vitae, & Hom. 5. ad pop▪ cum sequentibus; & infiniti alij. Resolution of the 10. Reason. Popish Religion, hath to her believers infinite multitudes of either sex professing Poverty, Chastity, and Obedience, the three chief evangelical Counsels, observed by the Apostles, etc. Ergo: Popery is true Religion, and to be tolerated. ANSWER. I To the Antecedent. 1 THe infinite multitudes of both sex professing Poverty, Chastity, and Obedience; are those swarms of Locusts come out of the pit of hell, Apoc. 9.3. Which have faces like the faces of men, signifying their hypocrisy, feigned humility, and falsehood, and tails like unto Scorpions, and stings in their tails, noting their damnable doctrine, the sting and butchery of men's souls. 2 The Papists, of divine precepts make Evangelical Counsels, which not withstanding are indeed the exposition of the moral law. I Poverty, is not a Council, but an express commandment; hat, when NECESSITY so requireth, we forsake all the commodities of th●s life, yea and life itself, for Christ his sake. But what is this to Monkish Poverty, which the Papists solemnly vow and profess; wherein the sweat of the brows (decreed unto every man in his vocation) is changed into yearly and most certain revenues, stipend, or pensions. two Chastity is expressly commanded unto such as have received that gift. Matth. 19.11.12. But Popish Chastity, is expressly contrary unto the word of God, which testifieth that FEW have the gift of continency; whereas the Papists have INFINITE MULTITUDES that vow and profess Chastity, that have not the gift of continency at all. III Monkish Obedience under their Founder's rule, hath not one syllable, in all the Scriptures, for proof and confirmation thereof. 3 It is absurd to imagine that the Apostles were Popish votaries, and observed those falsely termed evangelical Counsels. Is this a good Argument in Popish Schools, We have forsaken all, and followed thee. Matth. 19 Ergo: The Apostles vowed wilful poverty, as Monks do. 4 This popish profession and vows, were better never made, then made; & being made, they are of that nature and dangerous consequence, that the best way were first to repent of the folly and rashness in making of them, and then rather quite to give them over, then with such superstition and impiety, to seek to keep them, as is used, and thereby breaketh forth shamefully among the Papists. 5 It is manifest out of the Scriptures, that such oaths as cannot be performed without sin, are unlawful, and do not bind. So also saith Ambros. in 2. Can. 8. Concil. Toleta●. And Gratian, Caus. 22. Quest. 4. produceth many testimonies out of the Fathers to the same end, and that namely out of Isodore, In malis promissis rescind fidem, in turpi voto muta decretum, quod incaute vovisti ne facias, impia est promissio quae scelere adimpletur. 6 And rather than men that have vowed and professed a single life, through the force of inward concupiscence should burn and fall either to fornication, adultery, or any other uncleanness of the flesh (which as heaven and earth, and all the world knows ever were, and still are common fruits of the Popish vow of single life) the ancient Fathers, that the Suppliants brag of here so much, would have them to marry, and to repent of their rash vow: as is evident in Cyrill. lib. 3. & 16. in Levit. Cyprian. lib. 1. Epist. 11. Epiphan. Contra Apostolicos lib. 3. August, de bono coniugali, & de sancta virginitate, cap. 34. two To the Consequence. The Consequence hath no coherence with the Antecedent: But the Argument is thus rather to be concluded. Popish Religion hath to her believers infinite multitudes, professing Monkish Poverty, Chastity, and Obedience. Ergo: Popish Religion is the Religion and doctrine of Antichrist. Reason of Religion. 11 11. REASON OF RELIGION. A religion that hath been testified by the blood and sanctity of such Martyrs and Confessors as our a They should have named these Martyrs; and then questionless they would not have proved to be Popish. Adversaries themselves allow of, and hold them glorious in heaven; & either all the points of her doctrine, or the most controverted and weightiest, witnessed by evidence of b Most lying signs of Antichrist. most authentical miracles, by the records of c all ages, and by the discussing censure and approbation of general Counsels, collected in part by Bredenbrachius in suis collationib. the highest consistory on earth, & d The Papistles prefer their Conciliables before the word of God. oracles of greatest infallibility, as being the sentences of all the best learned in the world assembled together, and helped in the affair by the a Mat. * These places do not prove Counsels to be infallible Oracles. 18.20. &. 28 20. presence of Christ our Saviour, by the b joh. 14.16. & 16.13 Act. 15.20. assistance of the Holy Ghost, and by c joh. 17.17. Luk. 22.31. our Lords promise and prayer. Resolution of the 11. Reason. Popish religion hath been testified by the blood and sanctity of such Martyrs and Consessours as the Protestants themselves allow of; and all her doctrine witnessed by miracles, and approved by Counsels. Ergo. It is true religion, and so to be tolerated. ANSWER. I. To the Antecedent. 1 WE do not allow of any Martyrs of the Popish religion. Yea, we expressly affirm, that the sufferings of such, is not martyrdom, but due punishment of their offences, and a recompense according unto their deserts: such was the punishment & execution of Thomas Becket, john Fisher, Sir Thomas More & such other holy traitors and martyrs of Popish religion; whose farther judgement we leave unto the Lord. 2 As for the Sanctity of Popish Confessors, we judge it deep hypocrisy, and wicked dissimulation. For how can a man be holy in that religion, which hath a show of godliness, but denieth the power thereof? Such holy Hypocrites were, Benedict, Francis, Dominike, mentioned by the Suppliants, and thousands more. 3 No part of Popery, no one point thereof, was ever confirmed by miracles: except it were by the lying wonders of Antichrist; whose coming (as the Apostle testifieth) is by the effectual working of Satan, with all power, and signs, & lying wonders; & in all deceive ableness of vurighteousnes. 2. Thes. 2.9.10. 4 The definitions of general Counsels, are no such Oracles of greatest infallibility; for they may err, and have oftentimes erred. The Council of Carthage decreed rebaptisation. At the 3. Council of Autioch, Athanasius was condemned, and the Arrian heresy was approved. In the Council of Ariminum, the same heresy was allowed also. The 2. Council Ephesine favoured the heresy of Eutiches. the Council of Neocaesarea condemned second marriages. Concil. Toletan. 1. decreed that he that keepeth a Concubine, should not be repelled from the communion. The 6. general Synod decreed the marriages between Catholics & Heretics to be void: they condemned also the eating of the blood of any beast. The 2. Council Nicene concluded that Angels and the Souls of men have bodies of their own, and that they may be pictured and painted; this Council allowed the worshipping of images; which the Eliberine Council long before had flatly forbidden. In the Council of Rome Stephanus VI revoked all the acts of Pope Formosus, his predecessor: which in the Council of Ravenna under john X. were established again, and Stephanus his decrees abrogated. Therefore the Definitions of Counsels 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 soon understand. two To the Consequence. 1 IF Popish religion were testified, by the blood of martyrs, & holiness of Confessors; if it were approved by Counsels: yet doth it not follow, that it must needs therefore be true religion; for Martyrs, Confessors, & Counsels may err, and have erred oftentimes. 2 Popery is manifestly known to be a false religion, because the Papists go about to confirm and establish it, by lying miracles and wonders; as the old ancient heretics did before. Reason of Religion. 12 12. REASON OF RELIGION. A Religion a A manifest untruth, it is clear by the Answer. unchanging and of admirable consent in her doctrine, having evermore the same bounds of faith in all places, and not varying in every country and state, as do other religions which have b If they speak● of our religion, we have Christ, our head, & his word the rule of truth. not one supreme head, and an acknowledged power to define, but make the letter of scripture ( c Blasphemy against the word of God. misinterpretable by every contentious spirit) the only touchstone and chief judge of all differences in faith, whereby so many opinions and forms of religions d Horrible blasphemy, as if divers opinions and forms of religion might be squared out of the Scriptures; whereas no Scripture is of private interpretation, nor can be the ground of error. may be squared out, as there be private fancies reigning. Resolution of the 12. Reason. Popish Religion, is a religion of admirable consent and unity in her doctrine, not varying in every country and state. Ergo. It is true religion, and therefore to be tolerated. ANSWER. I To the Antecedent. 1 IF Popish religion be of such admirable consent and unity in her doctrine; wherefore cannot the heads thereof agree amongst themselves in teaching & delivering of that uniform doctrine? Who so readeth the history of their Popes, written by their own friends, besides a number of hot and contentious schisms troubling all Christendom, for many years together, yea sometimes forty years continuing betwixt their Popes and Antipopes, he shall find it a common thing for the succeeding Pope, to contrary & abrogate the acts, decrees, & proceed of his predecessor. 2 Not to insist in many particulars. Platina writeth, that when Pope Formosus was dead Anno Dom. 896. Stephen VI who succeeded not long after him (for Boniface VI his immediate successor was Pope but 25. days) carried such hatred towards him & his proceed, that he caused his decrees to be abrogated, and made him to be taken out of his grave (for so others writ of him) and solemnly degraded in a Council: which when he had done, he cut of his tow fingers, wherewith he used to consecrated, and cast them into the river Tiber. But Romanus I. succeeding him, ratified again Formosus doings, & abrogated and disannulled all Stephens proceed against him. Whose course Theodorus II. & especially john X. followed, condemneth Stephen's doings in another Council at Ravenna, consisting of seventy four Bishops. Albeit Sergius III the fourth Pope after him, taketh Stephen's part against Formosus, and that so hoately, that once again though he were the ninth Pope from Formosus, he caused his body to be taken up out of the grave, degraded him again, 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 Tiber. 3 Again, wherefore do not the Popish Doctors agree amongst themselves in explicating and interpreting a religion so certain in her doctrine; whereas now the world seethe, they differ amongst themselves, in 237. articles of doctrine, as joannes Pappus hath gathered, out of Bellarmine. In l. de Contradict. Doctor, nunc-Romana Eccles. The Jesuits Catechism also, is a sufficient witness hereof. 4 Now what doth this dissension amongst Popish Doctors, but proclaim indeed the disagreement, jars & contradictions, which are in the very doctrine of Popery. The Pope, in their doctrine, is Christ's vicar, Peter's successor, meek, 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 Mass, they say, is external: and yet indeed, it is not external, for, that which they call the sacrifice, is hid under the forms of bread and wine. But I hasten. II. To the Consequence. 1 If Popery were so constant, so unchangeable, so agreeable in her doctrine, as the Suppliants pretend: yet is that no proof, that it is therefore true Religion; I. Because the jews, Turks, Pagans, and Heretics do marvelously agree one with another: and yet is not their profession true. two Because we see that oftentimes great men within the Church have fallen into hot contentions among themselves. As Paul and Barnabas, Paul and Peter, Meletius and Peter B. of Alexandria, Epiphanius & Chrysostome, Jerome, Augustine & Ruffiaus, Cyrill, john B. of Antioch and Theodoret. And indeed the jews did upbraid the Christians in the Primitive Church with their dissensions amongst themselves. 2 The Papists unity and agreement amongst themselves, is to betray the souls of men, which Christ our Saviour hath redeemed by his blood: for otherwise they are at as great jars with their own men, as with us. Reason of Religion. 13 13. REASON OF RELIGION. A Religion, which by the grant of our Adversaries, hath had for the last thousand years and more, the custody of the sacred a Of the outward letter. Bible, of the Apostles, Athanasias and the Nicene Creed, & preserved them from perishing by Pagan, jew or heretic: yea & from whose hands or treasure-house, the Religion now established, not only b The Christians of the primitive Church received the Scriptures from the Scribes and Pharasies, and we from the Papists their successors. received all the parts of Scripture she maketh use of; but also learned the c These we have learned from the Scriptures. form of Christening, Marrying, Churching of women, Visiting the sick, Burying, and sundry other like, as their books, translated out of ours, do declare. And therefore our religion must needs be the d A manifest non sequitur. elder. Nor can it be told (as we can easily tell all other sorts of Religions) what e The Papists fell by little and little, from the purity of the Primitive Church until 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, form of Sacraments, or any other Ecclesiastical rites or ceremonies. Resolution of the 13. Reason. Popish Religion hath had for the last thousand years and more, the custody of the sacred Bible, etc. Ergo: Popish Religion is true Religion and to be tolerated. ANSWER. I. To the Antecedent. 1 By the same reason the jews also may prove the truth of their Religion: for unto them (as the Apostle saith) were of trust committed the Oracles of GOD; and it is certain the Christians received the Scriptures from the jews. Also Ptolemaeus Philadelphus King of Egypt, might confirm his Religion, if this Reason were currant. joseph. Antiq. judaic. li. 14. cap. 2. Zonar. li. 1. Annal. But I answer. 2 As the jews & Ptolemaeus Philadelphus, so have the Papists kept the outward letter of the Scriptures: but, regarding more their own fantasies and traditions, they lost the sincerity of doctrine; as is manifest by examination of the particular points of their religion, by the Scriptures, whereof they brag so much. 3 We have learned the form of Christening, Marrying etc. out of the Scriptures. Neither, if we had learned these of the Papists, could they gain any thing thereby; for we do not condemn all such things as they believe or practise, but only those, whereof (in matters of faith) they were the authors & inventours', 14. Reason of Religion. or borrowed of other heretics. Popish Religion observeth days & times, contrary unto the doctrine of the the Apostle, Gal 4.10. & worshippeth GOD in vain, teaching for doctrines, men's precepts. Matt. 15.9. And therefore 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 Papists the true Church, although they have had the custody of the Bible. 14. REASON OF RELIGION. A Religion, that ' instituted the feasts, the fasting days, and all the goodly ceremonies, and solemn observations, which are yet used (though many other pared away) and commanded in the Protestant religion, as the festivities of Christmas, Easter, Ascension, Whitsuntide, and the eves and feasts▪ of the Apostles, likewise the fasts of Lent, and Ember days, abstinence on Fridays & Savirdays, much wholesome and very commodious to the Commonweal: Semblably the rites and sacred forms 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 feasts, and fasting days, and all goodly ceremonies and solemn observations. Ergo: Popery is true Religion, and therefore to be tolerated. ANSWER. I. To the Antecedent. 1 IT was not Popery, which was the institutor of these ceremonies, which we use. For the Papists themselves confess they have received them by tradition from the ancient fathers. And such indeed, as have been invented by them, we have abrogated and condemned. 2 The Popish fast, & our abstinence from flesh upon some days, do infinitely differ; theirs being joined with the opinion of merits and of divine worship: Ours being only a civil and politic constitution, not joined with any opinion of religion. two To the Consequence. Speaking of those ceremonies, whereof the Papists are authors and institutors'; we may justly argue the plain contrary, thus: Popish Religion observeth days and times, contrary unto the doctrine of the Apostle: it suiteth set days of fasting prohibiting certain meats, for religion and conscience sake, as the ancient Heretics were wont to do; and neglecting the Scriptures, embraceth vain and wicked traditions, contrary unto the doctrine of our Saviour. Matth. 15. Ergo: Popish Religion, is not Apostolical, but the Apostatied Religion of Antichrist. Reason of Religion. 15 15. REASON OF RELIGION. Popish Religigion being weary of Christ's yoke, hath relinquished his discipline; & turned again unto impotent & beggarly rudiments, Gal 4.9. yea and invented the Canon law, which setteth up the Pope above jesus Christ, & therefore, it is the religion of Antichrist. A Religion, that a founded the Ecclesiastical censures, and sorts of discipline, as suspension, interdiction, excommunication, irregularity, degradation and the like, and was also the author of the Canon law, studied through out the universal Christian world, & many points, both of her censures, laws and discipline, practised by the Protestants themselves. Resolution of the 15. Reason. Popish Religion, founded the Ecclesiastical Censures, & sorts of discipline, and was the auctor of the Canon Law. Ergo: Popish Religion is true, and consequently to be tolerated. ANSWER. MIserable, silly, base Sophisters! Do the Suppliants think these currant arguments in this learned age? I answer, 1 Ecclesiastical Censures be ancienter than Popery, as is manifest in the monuments of Apostolical writing; in the Gospel, the Acts, & Epistles of the Apostles. 2 If Popery were the founder of any Ecclesiastical censures, yet were it not therefore true Religion. For may not the rankest Heretics ordain some things well, but they must needs therefore challenged all other parts of their doctrine for true and sound? 3 Popery swerved from the right discipline instituted by Christ and his Apostles, & invented infinite numbers of base and beggarly ordinances, whereby they crucify men's souls and consciences; & declare themselves Apostates and contemners of apostolic Censures. 4 The Canon Law, the whole scope and end of it being the establishing of the Pope's authority above jesus Christ, and above all that is called GOD, doth most manifestly testify, the Pope to be Antichrist, and his Church Antichristian: as I have elsewhere plainly demonstrated. Reason of Religion. 16 16. REASON OF RELIGION. A Religion that only hath canonised her professor for Saints after death, and celebrateth their annual memories, whereby their names ever live in honour, and all posterity incited both to glorify God for his graces bestowed on them, and also studiously to imitate their virtues Whereby that asseveration of the Prophet is verified, a Popish religion having out of the Scriptures, no other blessings to bestow upon her professors, but that of the Devil unto Saul 1. Sam 28.18. To morrow shalt thou & thy sons be with me: Because she would be equal with GOD, seizeth upon heaven, and placeth therein such as have committed fornication with her; And therefore it is the religion of Antichrist. Thy friends (o God) are very much honoured of me. Likewise that saying of Ecclesiasticus fulfilled, * Nations shall declare his wisdom, & the church speak forth his praise: and also the rites of friendship & true love observed, which is to love our friend's friend for our friend's sake, and incomparably more the Saints of God, for their and our love towards God. a Psalm 138.17. * Cap. 39.14. Resolution of the 16. Reason. Popish religion only, hath canonised her Professors for Saints after death, and celebrateth their annual memories. Ergo. What? Popish religion is Antichristianisme. ANSWER. 1 I grant the whole. 2 Blasphemous wretches! Is it not enough, & more then enough, that miserable Papists, with intolerable boldness, arrogate unto themselves the name of catholics, & all the prerogatives & privileges of Christ's Church in earth: but with sacrilegious impiety, they will needs lay violent hands, and seize upon heaven, the throne of GOD, the kingdom of the SAINTS; & blasphemously challenge the same, for their Professors; who, it is most certain, are cast down headlong into the pit of hell. 3 judge not, Christian Reader, that I pronounce this sentence unadvisedly, rashly, or uncharitably, * Note well. Never any Man DYING a Papist enjoyed heaven, or escaped hell. I have the word of GOD for my warrant herein, which must judge both thee and me. Read Apocalyps. 14. vers. 9.10. & 11. the Text is pregnant & plain. This point I have handled at large, in my book De Ecclesia Antichristi. 4 Holy saint LUTHER saith. Papa mule●s in sanctorum Catalogum refert, qui taima detrusi sunt tartara: loannen Hussun damnatum Satanae tradidit, quem coeli beatum esse incolam nemo dubit averit, nisi qui Christum veracem esse negaverit. Absit, o Papa, me tibi Sanctum indicari; te Satanae Sanctum esse faecilè patior. Luth. in Colloq. de joanne Huss. Reason of Religion. 17 17. REASON OF RELIGION. A religion, whose refuse and revolted Priests are deemed lawful and a Manifest untruth. sufficiently ordered to preach the word of God, to minister Sacraments, & to exercise all spiritual jurisdiction in the Protestant & Pu●●ane Congregation. A proof, which seemeth unanswerable, that b They argue ex non concessis. our Church is the true Church: for were her doctrine false, she teaching in many points as she doth, it must needs follow, that she is c This we grant the synagogue, if not the arch-synagogue of Satan, & consequently, he hath, not can possibly have (God & the devil being so contrary) d Popish Priests are no lawful Ministers in the true church. authority, to initiate & make lawful & complete Ministers, for exercising spiritual faculties in the true Church. Neither is the Protestant Minister or Bishop coming to our Catholic fraternity (as many come of the first sort) reputed other then for mere e Certainly he that denieth & falleth away fro the faith of jesus Christ, is unworthy to be a Minister of his Gospel. laymen without orders. Resolution of the 17. Reason. Popish religion is that, whose refuse and revolted Priests are deemed lawful & sufficiently ordained, to preach the word of GOD, to minister the Sacraments, and to exercise all spiritual jurisdiction the Protestant Congregation. Ergo. Popish religion is undoubtedly true religion, and consequently to be tolerated. ANSWER. I To the Antecedent. 1 WE hold Popish Priests accursed, because their Priesthood is not of God. But, if in obedience to the divine commandment, Apoc. 18.4. they come out of Babylon, forsake Antichrist, renounce their errors, & join themselves unto the true Church of Christ: if then they have sufficient gifts, & are willing to exercise that function, or if otherwise the Church hath need of their help that way; they may & aught to be received, as Ministers of jesus Christ. 2 Neither is it any greasing, or shaving, which they received in the Popish synagogue, that makes them to be Ministers in deed (the Popish ordination being nothing else, but mere profanation) but (they having fit gifts, and other necessary circumstances concurring) their being acknowledged to be true Pastors and Ministers, by the whole Church, the Magistrate and People. 3 There is no true Ecclesiastical vocation in the Papacy; because they have remaining in their Church, no appearance of such things as by the word of GOD, are required for the constitution of a lawful vocation. They have no Election; no examination of doctrine; no approbation of manners; nor consent of the Church. But let us examine their own Canons. 4 If they which come unto their bishoprics, either by money, or by the favour of Princes, be not Bishops indeed, and have no right of instituting other Bishops, or ordaining Priests; as the ancient Canons expressly testify, Can. Apost. 29. & 30. Concil. Chalcedon, Can. 2. If a Bishop cannot be elected but by a Synod, and if the election of him that is otherwise elected be merely void & no election at all, as was decreed in the Council of Antioch. If they who sell or buy their Orders, be no Priests, as the Council of Basil concluded; them what one Bishop or Priest is there in the Popish Church that hath a lawful calling. 5 Briefly in few words: Popish PRIESTS, Note well. are no more the Ministers of the Gospel of jesus Christ: then were the Priests of Bacchus, or any other idolatrous Sacrificer among the heathen Gentiles. two To the Consequence. 1 The Consequence hath no coherence with the Antecedent: for it doth not follow; that, because Popish Priests acknowledging their heresy and confessing the Gospel of jesus Christ (being every way fit for the Ministry) by the approbation of whom it appertaineth unto, are received as Ministers amongst us, therefore Popery is true religion: seeing they presume to do nothing, by that authority whereby they were ordained in Popery, but (for all their orders) take themselves for mere laymen. 2 The Argument is thus rather concluded, Popish Priests, being in themselves execrable, if they renounce Antichrist, and turn unto the Lord, by the approbation of the church, are lawful Ministers of the Gospel. Ergo; Popish religion which ordained such Priests is execrable; and the religion of Protestants, whereof after their conversion they are lawful Ministers, is the true religion and faith of jesus Christ. Reason of Religion. 18 18. REASON OF RELIGION. A Religion, to whose antiquity and verity of most part of her doctrine controversed, the fashion of every Church, chapel, and Chancel, the records of every Hospital College, and Popish Religion is no ancienter than the Abbres & Cloisters of Friars and Nuns. Anbey decared, yea, every ancient sepulched, church-window & grave-stone, do bring & give apparent evidence, as thing: all wearing her badges and contestoying her elder children's faith, devotion and piety. Resolution of the 18. Reason. Popish Religion is that to whose antiquity and verity the fashion of every Church, chapel, and Chancel; the records of every Hospital, College, & Abbey, the ancient sepulchres, church windows and gravestones do give apparent evidence. Ergo: Popery is true Religion, and to be tolerated. ANSWER. I. To the Antecedent. 1 THe Pagan religion is such, to whose antiquity the Temples, Arches, Pyramids and all sorts of ancient monuments, do bear record. And will the Suppliants by this argument confirm the verity of Paganism, as they do of Popery? 2 The monuments and records, which the Suppliants allege, declare only that Popery is ancient, which we will grant them; for antichrist's reign was ancient, and very ample: he began to work in the Apostles time. 2. Thess. 2. 3 Christ saith unto his disciples, speaking of the Scribes and Pharasies false glosses & doctrine, Mat. 5.21. It hath been said of old; & Mat. 19 8 But from the beginning it was not so. So say we of Popish religion: Popery is old; but from the beginning it was not so. 4 The Papists, are like unto the Gibeonites; who by their old sacks, old bottles, old shoes, old raiment, dry and mouldy bread, Josh. 9.4.5.6. pretended they came from a far country, whereas they were the next neighbours. So the Papists by their old Churches, old Chapels, old Chancels, old records, old hospitals, old Colleges, old Abbeys, ancient sepulchres, ancient Church-windowes, and ancient gravestones, pretend antiquity, whereas in deed they are hatched since the time of the Primitive Church. two To the Consequence. As the Heathen Gentiles, for all their ancient records and monuments, were not therefore the Church of God; nor their religion, unto whose antiquity those monuments gave evidence, true Religion: So neither are the Papists, for all their show of antiquity, the true Church, nor their religion, true Religion. Reason of Religion. 19 19 REASON OF RELIGION. A Religion, whose grounds and foundation are so rocky and sure, and the propies and testimonies alike infinite, ample, abundant, and unanswerable, a the Protestant himself assailed by the Puritan and other facts, knows not how to defend positions encountered, but by fl●ng to the strengths & impregnable arguments of the Catholic Roman Church and her Doctors. A notorious lie. Resolution of the 19 Reason. Popish Religion, is that, whose grounds are so sure, as the Protestant assailed by the Puritan knows not how to defend himself, but by flying unto the impregnable arguments of the Popish Church and Doctors. Ergo: Popery is true Religion, and to be tolerated. ANSWER. I. To the Antecedent. 1 THe Antecedent is a begging of the question. It is not true that the Protestants do use Popish Arguments against the Puritans. 2 The only foundation and ground of Popish Arguments, is the determination of the present Pope, who is the only determiner, judge, and decider of all religion & controversies amongst Papists; which the Protestants detest, and condemn to the pit of hell. 3 As for the Doctors of the Popish Church, D. Thomas Stapleton, D. Richard Briflow, D. Robert Bellarmine, etc. We condemn them as Heretics and giddy fellows. If the Suppliants mean not these Doctors; they should have nominated others: that we might discern, whether they were Popish Doctors, or no. two To the Consequence. If the Protestants did use Popish arguments, yet were that no confirmation of Popery. For it is not the Protestants using of arguments, that can make them true and impregnable, but conformity with the Scriptures, with the force and rule of reason. Reason of Religion. 20 20. REASON OF RELIGION. A Religion▪ that teacheth (a) They speak by contraries. 〈◊〉 They make most of these Scriptures. not a Mat. 7.13. the broad & large but the narrow and strait way, (such as holy writ affirmeth the way to heaven to be) as annual b Joh. 20 23. confession to a Priest c Psalm. 6.7. Matth. 3.2. and 11.21. Mark. 1.15. Luk 13 3. 2. Cor. 12 21. Act. 1 38. and 26 20. penance, d Levit. 5.16. Luk 19.8. restitution, e Ezech. 8.30. Joel 2.12. Matth. 3.8. Luk. 3.8. 1. Cor. 11.32. satisfaction, prescript fasting days, set times of abstinence, f Levit. 23.21. Psalm. 75.12. Eccles. 5.3. 1. Tim. 5.12. speak what they please. performance ofvowes, g Ephes 4.5. one uniform stint of faith, h Rom. 8.13. Colos. 3.5. mortification of the old man, and the like Injunctions, neither (b) An evidens slander. observed nor imposed by other Religions, but rather liberty in their steed, & yet all of them directly and plainly (c) A flat untruth. prescribed in holy Scripture, except only the appointment of prescript time for confession, fasting and abstinence, a power and prerogative, left to the wisdom & ordering o● the Catholic Church of whose (d) So far forth as they teeth out of the word of God, they are to be obeyed. Prelates our Saviour himself saith, i Luke 10.16. Fee that heareth you, heareth me, and he that despiseth you, despiseth me. Which authority also was given to the bishops of the old Law, and of consequence more to the chief Prelates of the new (e) They make the Gospel, a new law. Law▪ He that shall wax proud, refusing to obey the commandment of the Priest, shall die by the decree of the Judge. Deut. 17.12. Resolution of the 20. Reason. Popish Religion teacheth annual confession to a Priest, penance, restitution, satisfaction, prescript fasting dates, set times of abstinence, performance of vows, one uniform stint of faith, mortification of the old man. Ergo: Popish Religion is true, and to be tolerated. ANSWER. I. To the Antecedent. 1 POpish auricular Confession, is no where grounded upon the Scriptures. That place of joh. 20.23. Whose sins ye remit they are remitted unto them, etc. is nothing at all unto this purpose. For their sins may be remitted unto the penitent, who acknowledge themselves sinners: and retained unto the unpenitent, who refuse to repent. 2 Popish penance we improve, because it containeth manifold errors and blasphemies against the Gospel of jesus Christ. 1. They say it is a sacrament. 2. By the efficacy of it, the blood of Christ washeth away our sins. 3. It is not regeneration, but an healing of a man regenerated. 4. It pardoneth sin. Catech. Rom. pag. 419. & 424. Tho. 4. dist. 14 q 5. art. 1. But godly sorrow for sin we hold necessary unto salvation, we practise and teach. 3 Restitution of goods wrongfully gotten we teach & practise: whereas indeed the Popish religion hath sundry ways to hinder actual restitution; whereof the principal & chiefest, is the Pope's dispensation & pardon, which even in this case, as is notoriously known, is granted. 4 Satisfaction either civil & politic, that is a recompense for injuries and damages offered any way to our neighbours: or Canonical & Ecclesiastical, which is done unto the Church & Congregation by open offenders testifying their repentance, our religion teacheth & embraceth. But Popish satisfaction whereby they satisfy the justice of God, for the temporal punishment of their sins, our religion abhorreth & detesteth, as a profanation of the whole Gospel, especially of the satisfaction of Christ. 5 Prescript fasting days & set times of abstinence, the Papists borrowed of Montanus the Heretic, as we have declared before. But a religious fast, that is, when a man, wanting some blessing or seeing some eminent calamity, abstaineth, not from flesh for a season, but also from all delights & sustenance, that thereby he may make a more diligent search into his own sins, and offer most humble prayers unto God etc. our religion teacheth, & we practise. 6 Vows made unto GOD, of things honest, lawful & possible, our religion teacheth aught to be performed. But Popish vows of Pilgrimages, of offering to Idols, of perpetual single life, of Monkery; our religion accounteth not honest nor lawful, but made unto the Devil and exsecrable. 7 One uniform stint of faith contained only in the holy Scriptures we teach; but the contradictions & dissensions of the Papists are innumerable, as we have proved before. 8 Mortification, that is, that part of sanctification, whereby the power of sin is crucified in the faithful Rom. 6.2.3.4. Galat. 5.24. we religiously teach. But Popish external macerating we condemn. II. To the Consequence. The Argument is rather thus to be concluded. Popish religion teacheth auricular confession to a Priest, perverteth the doctrine of repentance, restitution, satisfaction, fasting, vows, the sufficiency of the Scriptures, and mortification. Ergo. Popish religion is the. Apostolical religion of Antichrist. Reason of Religion. 21 21. REASON OF RELIGION. A Religion, for whose defence, the Title of Defender of the Faith, was first given to the Kings of our Nation; the Title of Most Christian, to the kings of France, of Most Catholic to the kings of Spain: the still retaining of which Titles doth a I marvel how the Suppliants are not ashamed, to deduce a consequence, the falschood whereof is notoriously evident. argue the allowance of her jurisdiction. And there is b No one of the ancient Fathers did ever expound that place of the Popish Church. no one of the ancient Fathers, who doth not understand these words of the Prophet, to be only meant of this Church, The Nation and Kingdom that will not serve thee, shall perish. Esa. 6.12. Resolution of the 21. Reason. Popish Religion, is that for whose defence the King of England was called Defender of the faith, the K. of France Most Christian; and the K. of Spain, Most Catholic. Ergo: Popery is true Religion, and to be tolerated. ANSWER. 1 WHat coherence is there between the Antecedent and the Consequence? When the Pope gave unto the King of England the title. Defender of the faith; as Caiphas prophesied against himself: so the Pope prophesied his own destruction. For even that King, which he so first called, King Henry VIII. of famous memory, was the first King in all Europe, that cut his comb & Defended the faith indeed, which all his noble Successors have with singular constancy hitherto continued, GOD be praised, excepting only Queen Marie, whose reign was but five years. Reason of Religion. 22 22. REASON OF RELIGION. A Religion, into whose society and profession, whosoever truly entereth, by and by liveth in a Still they speak by contraries, as appeareth in the Answer. more awe of God, and fear of sin, & changeth his former life to the better: and of the other side, whosoever leaveth ou●, and departeth from he● fellowship & communion, beginneth incontment to lead a worse li●e, then whiles he lived her child, & frequented her Sacraments. Of both which there be store of examples, and of the latter too many, verifying what is said, and not unknown to thousands, yea, the case is so fain liar, as it is now grown into a Proverb with many: b A new coined Proverb, which is to be understood contrariwise. That the Protestant Religion is good to live in, but the Papist religion good to die in. Resolution of the 22. Reason. Popish Religion is that into whose profession, whosoever truly entereth, by and by liveth in more awe of God, and fear of sin, and changeth his former life to better. Ergo: Popish Religion is true, and to be tolerated. ANSWER. 1 THe Antecedent is most false. For Popish Religion is the Policy of Satan, yea the very chains and fetters of the Devil, to detain men as slaves in the misery & thraledome of sin. And that the Christian Reader may know that I do not use any hyperbolical speeches herein; I beseech him, in the bowels of our Saviour JESUS CHRIST seriously to weigh these things that follow. 2 What could be fit for Satan, for the continuance and enlargement of his Kingdom; then the Popish doctrine of the Pope's supremacy over all, of his fullness of power, of receiving both the Scriptures and their exposition from him, of obeying that he commanded, of not judging him though he carried ten thousand yea innumerable Souls together with himself into HELL, Dist. 40. c. 6. Si Papa, of devout ignorance, of judging them heretics who speak against him, of pursuing and persecuting them with fire & sword, of purgatory, of auricular confession, of the immunities, exemption and privileges of his Clergy, of the pomp and idleness of his hierarchy, and of all their subtle and serpentlike contrived false worship? 3 The practices of Egypt toiling Israel with all base service and villainy, & of killing their male children: or of the barbarous tyranny of wasting the west Indies, was not, nor is not more suttly & devilishly devised, to detain those free nations in perpetual bondage & slavery; then the Popish doctrine was, & is, to establish the kingdom of Antichrist, and to detain the people of God in everlasting servitude and slavery, both of body and soul. 4 And as for Christian honesty of life, & duties towards men; the Popish doctrine of Absolutions, of Dispensations, of Pardons, of Satisfactions, & of Sanctuaries, is (for the impunity, & easy discharge of all malefactors) a main cause and mother of all abominations and wickedness. 5 Furthermore, their sundry rules & orders of hypocrisy, contention, & idleness; their constrained abstinence from marriage; their permission & defence of the Stews, are causes of all enormities, of uncleanness, of infinite murders, & other manifold offences. So that the waters of Noah's flood, did not so high drown all the old world; as those floods of wickedness, which by such occasions have risen, did and do still overflow all such kingdoms & nations, as this doctrine of theirs, like a sea of sin, might break into. 6 Hence it appeareth evidently, Note. that if a man were assured of the salvation of his soul in Popery, there is NO Religion BETTER to live in. For There is NO religion under heaven which containeth greater licentiousness in it, nor giveth more liberty unto the flesh, then doth POPISH RELIGION. Reason of Religion. 23 23. REASON OF RELIGION. A Religion, which now hath, and had in all ages, the most famous men for a Jupudent brags. wit, learning, reading, judgement, virtue & true piety (qualities, of all other, likeliest to discern and abandon error) to her Teachers & Doctors, & ever enjoyed the like store of such lights, as our Oppositors had never reason to compare with, or if they do, the extant monuments in school, positive, & mystical divinity, and in all other literature, will quickly show the inequality 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, judgement, virtue & true piety to her Teachers and Doctors. Ergo. Popery is true religion, and so to be tolerated. ANSWER. 1 WHat other Answer should I make, unto a bold, impudent, shameless & false assertion without proof, or show of probability; but, Thou liest, Satan. 2 I will not name any now-living, to avoid suspicion of flattery: ONE Calvin, ONE Peter Martyr, ONE Melancthon, ONE jewel, ONE Vrsine, ONE Zanchius, ONE Humfrey's, ONE whitaker's, ONE junius & ONE Perkins (to let infinite others pass) had more sound learning, & infinitely more true piety, then ALL the Popish Teachers and Doctors, that ever were, are, or shall be, ever had, now have, or ever hereafter can have. Reason of Religion. 24 24 REASON OF RELIGION. A religion, whose public, and a Popish church service is blasphemy against GOD, and a mockery of religion. Church service is executed with that majesty, honourable gravity, and reverence, & the several parts, and b Popish Ceremonies are men's precepts, conemed by Christ. Mat. 15. ceremonies thereof so aptly and admirably composed, & ordered for annual commemoration, & representing of our Saviour's incarnation, birth, life, passion, burial, resurrection, ascension, of the coming down of the Holy Ghost, of the mystery of the Trinity, 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 Sacraments afford, is deceaveable, like unto the hungrit man's dream. Esa. 29.8. Sacraments, especially so easing, and acquieting souls in the Sacrament of penance, as no testimony, or demonstration under heaven, is, or can be, of like ceiling prose for the real goodness & verity of that Sacrament, as is the supernatural, 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 majesty, honourable gravity, and reverence, her Ceremonies admirable, and her Sacraments comfortable. Ergo. Popish religion is true, and to be tolerated. ANSWER. I. To the Antecedent. I THE Popish Church-service is not Majestical, honourable, grave, and reverend, but blasphemous and full of apish tricks and toys. I For the substance of it, it is full of idolatrous invocations of Angels and Saints. two It is performed in an unknown tongue to the derision of GOD, and mockery of religion, against the express words, letter, & sense of the Scriptures. 1. Cor. 14. III The theatrical attire and gesture; the skipping, frisks and gambols; the in constant murmuring, crying out, and whispering of the Priest; the bellowing, piping, and chanting; and the lighting of candles at noonday, is not true majesty, gravity, & reverence; but manifest demonstration of giddiness, levity, wantonness and flat apostasy from true religion. For our Saviour saith john 4.24. they that worship GOD, must worship him in spirit and truth. 2 Popish Ceremonies are execrable, Christ saith, Mat. 15. 9 In vain they worship me, teaching for doctrines, men's precepts. 3 If Popish Religion were true, it is most certain that Popish Sacraments are very comfortable. For the Papists teach that the Sacraments of the new Testament, do contain, do confer of themselves, and merit grace: that they justify, that they forgive sins & sanctify by the work wrought, yea without any good motion, or disposition of the receiver or user; that is, without faith. This cannot choose but be very comfortable; for be a man never so vile a villain, be he never so ungracious of so wicked, yet if he can be made partaker of the Sacraments, according to their doctrine, he shall have his sins actually forgiven him, and be instantly justified. But alas, this doctrine is not true, it hath no warrant out of the Scriptures, which testify, that without faith it is impossible to please God. It is the deceivable learning of Antichrist, to detain miserable men captives in his kingdom, and to make them slaves unto sin by committing it with boldness, and to appease the stinging thereof in their consciences for a time. two To the Consequence. The Antecedent being false, the Consequence falleth of itself. Reason of Religion. 25 25. REASON OF RELIGION. A Religion whose secular and religious Clergy live without wives, free from care of providing for a But not for providing for bastards. children, & the later sort no way distracted with the affairs and encumbrances of the world, but b But the Apostle saith that Pure religion and undefiled before God, is to visit the fatherless and widows in their adversity Jac. 1.27. encloistered, pass their whole time in prayer, watching, fasting, in continual study of scriptures, and in daily exercise and dispute for full & perfect understanding of them: Helps that do 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 (Catholic Divines being not inferior to other Divines in wit, or other talents) show, that our teachers (God being no acceptor of persons) are more likely to have (using d Vutruth. fit means for the same) the e No Papist dares expound the Scriptures truly. See the Answer. true intelligence, and understanding of scripture, then are our adversaries, or contradictors. Resolution of the 25. Reason. Popish Religion, is that whose Clergy live without wives, etc. Ergo: What will the Suppliants conclude? Popish Religion is the Doctrine of Devils. ANSWER. 1 I grant both the Antecedent and the Consequence. Their Popish Clergy although they keep store of whores and concubines, yet they have no wives: & their popish doctrine is indeed the doctrine of devils. 2 Their glory herein is to their shame; For the Apostle saith, 1. Tim. 4.1.2.3. Now the Spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto Spirits of error & doctrine of devils; Which speak lies through hypocrisy, and have their consciences burned with an hote●●on: Forbidding to marry, and commanding to abstain from meats, etc. Both these notes of the Apostatical Church, the Papists cannot by any shift depel from themselves; so that out of this place, we may demonstratively conclude, that the Popish Church is the Church of Antichrist; as I have declared at large, Lib. 1. de Antichr. cap 28. 3 A sober and moderate care of providing for Children, is no hindrance to godliness. 4 As for the helps which the Papists brag they have, for understanding of the Scriptures: Whatsoever here they pretend, yet it is most certain, that no Papist can possibly attain unto the true sense and meaning of the Scriptures. 26. Reason of Religion. And if they should understand them aright, yet is it not law full for them to make that known to others. a Most false. For every Popish Priest is sworn that he will never otherwise interpret the Scriptures, but according unto that sense and meaning, b The Suppliants bring Ambrose, Hierome, Austen, & Gregory upon the stage, dumb or iong-tied, if we will hear them speak, we must attend upon them by their direction, at another time, yea and in other places than they have pointed us, or else we shall not hear them speak one word for the Papists, either good or bad. This whole section containeth nothing but impudent lies, and notorious falsification. which the modern Popish church embraceth; as is expressly laid down in the form of the oath prescribed by the Council of Trent. Bulla Pij IV. super formaiurament. profess. fides, in fin. Concil. Trident. 26. REASON OF RELIGION. A Religion of which the four acknowledged Doctors of holy Church were both (a) Tom. 4. li 2. de Sacramentis c. 1. & 2. lib. 3. cap. 1. professors, and stout defenders, as their own works most apparently bear witness. S. b Jbidem. Ambrose living 64. years, and dying in the year of our Lord 397. purposely and approvingly wrote of ' exorcisms used before baptism, of ' unction in baptism, of the perpetual c Tom 5. de vocatione gent. li. 3. cap 8 per toturn. alienation of infants from the sight of God dying without baptism, of d Tom. 4. lib. 1. de poenitentia cap. 2. & 6. remission of sin by a Priest, and who, as S Paulinus recordeth in his life, heard auricular confessions, and so wept in hearing, that he caused tears also in the penitents. He like wise wrote of the e Tom. 4. lib. 4. de Sacramentis real presence in the Sacrament of the altar, & of f Tom. 4. de Spirit. Sanct● lib. 3 cap. 12. adoration thereunto to be done, he observed & commended the Lent-fast g Tom. 1. Serm de itiunio Ediae calling it the precept of Christ our Lord. In like manner he wrote of h Tom. 3. super Apocal. cap. 14. & 20. Purgatory, of i Lib. 5. de Sacramen, cap. 1. mingling water with wine in the chalice, he usually said Mass, wept bitterly in the execution of the dreadful mysteries, and made k Tom. 5. in 1 precatione ad Missam praeparante, & epist lib. 5. epist. 33. ad Marcellinam sororem suam. prayers to be said by Priests be fore Mass for duer preparation thereunto. Therefore undoubtedly neither Protestant nor Puritan, but a Catholic Bishop. S. Hierome living 91. years, and dying the year of our Lord 420. wrote (h) Tom. 2. two books against the Apostata Monk Jovinian, and (i) Jbidem. two other treatises against the lapsed Priest Vigilantius, in confutation of their strange, and exorbitant points of doctrine Namely, that marriage was of equal merit with widowhood, or virginity: That all meats might be eaten upon all days, no withstanding any ecclesiastical sanction to the contrary: That fasting had no reward with God: That there was no disparity of merits in this life, nor difference of glory in the next: That those who with a full and entire faith had received grace in baptism, could not after lose the same. The positions of Jovinian. The fancies of Vigilantius these. The single life, or unmarried state of Priests is opprobrious, Saints were not to be worshipped, nor prayed unto, nor their relics to be reverenced, & the tapers or waxelightes about their tombs were the ensigns of idolatry, the retention of worldly substance better than voluntary poverty, and the solitariness of monks a thing vituperable. Against all which assertions, S. Hierome directly, & of set purpose wrote, and wrote in some choler & anger, adding for season, or excuse, fatebor (k) Adversus Vigilantium ad Riparium epist. 53. dolorem meum, sacrilegium tatum patienter andire non possum, I will confess my grief, I am unable patiently to hear so great sacrilege. Therefore undoubtedly neither Protestant nor Puritan, but a (a) Marianus Victorius episc. Reatinus in vita B. Hieronymi. Etipse Hierony. Tom. 3. epist. 150. ad Hedibiam quest. 2. Massing Priest, Hermit, a great Pilgrimage (b) Ipse Hierony. in Ezechi. ca 4. & in Apologia adversus Ruffinum, & in plurim. ipsius epist. 8.22.43. & alijs. gooer, a visitor of holy places, and relics. S. Augustine living 76. years, and dying the year of our Lord 430. wrote a (c) Tom. 4. ca 18. book De cura pro mortuis gerenda, Of care to be had for the dead by the sacrifices of the altar, prayer, & alms. Three (d) Tom. 1. books De libero arbitrio, in the proof of free will, a (e) Tom. 3. book De operis Monachorum, of the labour of Monks, wherein he approveth their state, and consequently also the vows of poverty, chastity, and obedience A (f) Tom. 4. maximè. cap. 14. lib. ●insdem. book De fide & operibus, of faith & works, proving abundantly in it, as the principal scope and end intended, that a sole faith without good worked, is not sufficient to salvation: He (g) Tom. 10. Ser. de tempore 255 qui est quartus de anniversario dedicationis ecclesiae, vel altaris. Et council. Hippon. can. 6. cui interfuit S. Aug. ut constas ex lib. 1. Retracta. c. 17. Ser. 19 de Sanctis. alloweth, and celebrated the consecration of altars, and the anointing of them with Chrism. Also he maketh mention, and requireth that the sign of the cross should be made in the foreheads of the believers, & on the water, and Chrism, with which they are regenerated, & anointed. Likewise he himself most submissively, & earnestly invocate h Tom 9 li meditationt●m ca 4●. & Tom 9 Serm. de Sanctis. Serm 18. the blessed virgin Marie, S. Michael, S. Gabriel, S. Raphael, the Quiets of Angels, Archangels, patriarchs, Prophets, Apostles, Evanstelists, Martyrs, Confessors, Priests, Levites, monks, Virgins, & of all the just. In brief, he i Tom 6. de adulterinis coniugijs. lib. 1. c 8. & 9 & l. 2. c. ●. resolutely affirmeth, that after divorce, neither the party delinquent, nor innocent can marry again, the other living, without committing the crime of adultery, and in like manner agnizeth and testifieth the verity of the five Sacraments, denied, and surnamed bastard Sacraments by the adversary, to wit, the a Tom. 2. l. 2. count lit. Petilianica. 104. & Tom. 9 in epist. johan. tract. 3. & 6. Sacrament of Confirmation, b Tom. 10. Serm. de tempo 215. & Tom. 9 l. 2. de visi●andis infirmis c. 4. Item in tract. de rectitudine Catholicae conversati. si due posteriores sint Augustini. Extreme unction, 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 coniugali, & concupis. cap. 10. Matrimony, and e Tom. 4. de vera, & falsa penitentia c. 10. & 15. Tom 6. de adulterin. coniugijs c. 28 Tom. 10. lib. 50 homiliar. hom. 41. & hom. 49. c. 3. & Tom. 8 in Psalmun 63. circa medium. Penance. He f Tom. 10. l. de tempore Ser. 251. also sharply rebuketh those that either neglected to hear Mass, or did not stay in the church so long as to the end of Mass, or showed themselves so cold and wearisome in God's service as to speak to the Priest to abbreviate, or be short in his Mass. Therefore undoubtedly neither Protestant, nor Puritan, but a g Possidius in vita eius. monk, institutor of monks, and strongest maintainer of our Catholic doctrine. S. Gregory was first a h joh. Diaconus in vita eius li. 1. c. 6.25. o 39 monk, than chosen Abbot, then created Cardinal, and afterward elected Pope of Rome. In which dignity he lived 13. years & odd months, & died the year 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 walls and windows of the church, terming them the instruction, or books of the unlearned, & reprehended the l Ibid & lib. epist. 9 cap. 9 breaking, or defacing of them (only upon abuse which some idiots committed) as a thing not lawful, & schandalous He appointed the monk m Tom. 1. lib. 4. dialogorion c. 55. Preciosus to say Mass 30. days together for Justus his fellow monk deceased. He relateth n Ibid. cap: 57 two miracles which God through the sacrifice of the Mass, most admirably wrought. One, upon a Captive, whose fetters so often fell off, as his wife believing him to be dead, procured Mass to be said for his soul. The other upon a Shipman named Baracha, who through the same most sacred & propitious oblation was, being reputed to be drowned, very miraculously fed, and delivered after shipwreck. He augmented [a] Platina, & johannes stella in vita eius. the Litany, ordained the [b] johannes 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 coat of S. John Evangelist & trusted to receive spiritual profit thereby. He [e] Lib. 7 epist. ca 126. sent a piece of the Holy Cross, [f] Lib. 1. epist ca 29. & 30. & li. 6 epist. ca 189 & l. 11 epist. c. 67. Powder filled off from S. Peter & S. Paul's chains, some of [g] Lib. 7. epist. cap. 126. S. John Baptists hair, & the [h] Lib. 5. epist. c. 150. relics of other Martyrs, ●o several great personages for benediction, and veneration sake He traveiling in the gout, & enforced oft to keep his bed for his greater ease, rose [i] Lib. 8 epist. c 35. notwithstanding to say Mass upon festival days, as himself wrote of himself to Eulogius the Patriarch of Alexandria, and also approvingly witnesseth that [k] Lib 7 epist. cap. 29. Mass was daily said at Rome in veneration of Saints. He wrote a letter to Melitus to tell S Augustine our Apostle, than consecrated Bishop of Canterbury, that he should not destroy the temples of the idols in our country, but break the idols, & sprinkle [l] Lib. 9 epist. cap. 71. & Bodae de gestic Auglorum l. 1. cap 30. holy water about the same temples, build altars, and put relics in them. Therefore undoubtedly neither Protestant, nor Puritan, ●ut a monk, and Pope, & zealous propagatour, & patron of Catholic religion. To say, that the assertions and points precedent were c At there is no doubt, but the Fathers had their blemishes and errors. So have not the Suppliants proved the precedent blasphemies out of the Fathers; most of the places which they quote, contain no such matter. Naevi patrum the moles or blemishes, that showed them to be men subject error, & not to have seen all things, were in our judgement idleness enough, and greatest repugnancy; for let them be holden for Saints, or saved souls (which we think no man of modesty, or yet of Christianity, will deny) it followeth directly to be impossible (we mean if they died in the unretracted faith they professed in their books, as hitherto none of those who are most against our religion, ever durst to make open doubt there of) that the foresaid positions, & points can be false, because if they should be false, and they contain, as than they should do, very damnable superstition, and highest Idolatry, (as approving vain doctrine vain teverence, vain sacraments, vain & impious rites, & adoration of bread in stead of God, (than which, nothing is more abominable 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 contrarily, most accursed reprobates in hell, understanding as is before rehearsed, that they died in the belief they maintained in their writings. Again, to say, they understood not the Scriptures, d It is no absurdity to say, that the Fathe●● indeed did not understand 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 Logic 3. They left the true and literal interpretation, & hunted after allegories, and mystical senses which were main causes of the Father's ignorance in expounding Scriptures, as well as doth the best learned Protestant, or Puritan, & that through such fail, and lack of heavenly guidance, they unwittingly slided into their errors, were to imagine Chiwaeras, or some thing that were more strange, and monstrous: for what help enjoyeth the Protestant, or Puritan, that they enjoyed not? and they had many which the other have not. They were a thousand years and more, nearer unto Christ, his Apostles, and their Disciples, than she eldest Protestant, or Puritan, that can truly be named, & consequently as like, if nor more like, to hear, retrieve, and learn the truth, them any of the other two Professions. They made Comments upon all, or the most difficult parts of holy Scripture, they beat out the way, and unsealed the hard, & hidden mysteries thereof, they laid the ground works of school divinity, broke the ye, and reconciled all the distering passages, which in the letter seemed to impugn, or contradict one the other. Or must it be conceived, that these holy men working, and thorow-piercing into the self bowels and abstrusest depth of all divinity, and that very excellently, by the grant of our adversaries themselves, could so mainly and contradictorily err in matters of less difficulty, as are the points controverted? No no, it cannot justly be so conceived but rather, that the infinite providence & goodness of almighty God, because he would not have so sacrilegious a conceit harboured against the principal Doctors of the Church, hath in every of their lives & deaths miraculously attested the contrary, if so much credit at least may be given to the written lives of Saints, compiled by venerable parsonage & received by many ages, as there is given to the relation of † The he is much more credit to be given unto these, them unto the former: For these simply and plainly delivered unto posterity, the truth of things done in civil & politic affairs: But they by fabulous reports of lying miracles laboured to establish a new Gospel, conirarie unto the Gospel of jesus Christ. Plutarchi lives, or Caesar's Commentaries. S. a In vita S. Ambrosijs. Paulinus reporteth that S. e If the Suppliants did not intend to produce a new Gospel under pretence of the Father's writings what needed these subsequent legendary lies. Ambrose, being on a certain time in Rome, was invited by a noble woman there, to come, & say Mass in her house who yielding to the request, an other woman sick of the palsy understanding thereof, caused anon herself to be brought in a chair into the room where S. Ambrose was, & kissing his garments, presently therewith recovered her health, & the perfect use of her limbs. Again the same b Ibidem. author recordeth, that justina wife to Valentinian the Emperor, hiring a murderer to kill S. ambrose, for the exceeding hatred she bore unto him, who coming into his chamber, and listing up his arm with his sword drawn, to give him his death, incontinent his arm waxed so stiff, and benumbed, that he could neither strike therewith, nor move the same, but in confessing (which was no less miraculous) who employed him in so outrageous a fact, the use of his arm presently returned, and he became as nimble therein as ever before. Other proofs of Gods special love towards this Saint, might be alleged, as c Ex Panlino, & 2. hist. Eccle. Ruffini libro ca 11. & Severo Sulpitio in vi●ta B. Marini. his miraculous election to the Bishopric of Milan, his long ecstasy, with which he was taken at the altar, when S. Martin Bishop of Turon died; his prediction of the day of his death, before he fell sick▪ the three visions or admonishments given by the voice of God himself, to Honoratus Bishop of Vercella, for his repair to the said Saint, when he lay a dying, & for ministering unto him his last Viaticum, the body of our Lord: These, we say, might be alleged for testimony of his holiness. Nevertheless we will content ourselves with the rehearsal only of that miracle which d Vbi supra. Paulinus mentioneth of an obstinate Arian, who being present at a sermon of S. Ambrose, saw (and was thereupon converted) an Angel to stand at his ear, whilst he was preaching, and appeared to suggest unto him the words he spoke to the people. All which are evident arguments of the Saint, true faith, his peculiar favour with God, and of the undoubted verity of his doctrine. Touching S. Hierom, although both the joint censure of the a Sub Innocentio 1. ann Chr. 402 Milevitane Counceil, consisting of 59 Bishops, whereof S. Augustine was one, giving him the attribute [Holy] in his life time and and the b In dicreto de apocryphis scripturis circiter annum Christi 1495. testification of S Gelasius. & 〈◊〉 7●. other Bishops in ●ession with him surnaming him blessed & most blessed after his death be argument sufficient to prove his sound ●ai●h and holiness; as also that our Saviour most comfortably appeared unto him in the hour of his death, as Marianus Victorius, and other writers of his life, affirm: Yet because we desire to be more full in this point, we think it necessary, having choice of miracles, to recite a few of many▪ S Hierome c Eusebius Cremonensis discipulus B. H eron in epist. demort. eiu●, ad Damasum Portuense episcop. Habetur in calce Tom 9 & credi●ur esse eiusdem, ●este Censura Reati ni episcopi. Amorini in eundem Tomum. drawing near to his end, the blessed Sacrament of the Altar was brought unto him, which having received, and holding his arms a cross over his breast, said the Hymn of holy Simeon, & presently as that was ended, there appeared so glorious a light in the ●oome where he lay, as the exceeding brightness, and splendour thereof piercing & dozeling the beholder's eyes, none that were present could any while endure to look thereon; which continuing some space, companies of Angels were seen, odoriferous smells felt, and a voice heard, saying, Come my beloved, it is time that thou receive thy reward for thy labours manifold sustained in my cause. Being dead, the blind, deaf, dumb, & sick were d Ibidem. healed, some b● touching, some by kissing his body. Likewise the possessed brought in presence of the corpses, the dev●ls going out of them cried, e Ibidem. Holy Hierome, why dost thou thus grievously tor●ient us? thou wert always our scourge, both living, and now dead. What need more recitals? God seemed so wonderfully tender, and ●●alous of his seruan●s fame, and honour, as f Ibidem. when a certain Heretic enraged with envy against the w●rking of the foresaid miracles, & w●●hing that the body were burnt; himself was p●esēciy by fire descending ●r●m heaven con●●med to ashes whereupon many other infected with the same here he were perfectly conue●●ed † Vere wonder fu●l if they be 〈◊〉 Wonderful things! but they are saints that report them, saints that wrought them, * ●●ad. ●ooles th●● believe them. & g P●. 67. ve. 36. God is admirable in his Sainies. We have been long in the Narratio is precedent, wherefore our briefness in th● two that ●ollow must be the greater. Possidius Bishop, and disciple of S Augustine, who ●●ued almost a Cap. vlt de vira Augustin fo●ty years faindiarly with him, 〈◊〉 himself writeth, ●ffirme● b Cap 29. ibid. that he knew S. Augu●●ine, both when he was Priest, and after he was Bishop, to have (being absent) expelled devils from out the possessed by means of his prayers, & tears for them: And that in his deathbed, he c Cap. eodem. cured a sick man, by laying his hands upon him, whom God by vision had commanded to repair to that end unto him. By which miracle hi● divine goodness intended no doubt, as it were with his own hand, & seal, to testify to the world, and all posterity, the holiness of his servant, and the truth, and piety of the doctrine he had taught. Concerning S. Gregory, his d Johan. Diacontis lib. 2. ca 22. de vita B. Greg. receiving of an Angel, and of e Jbid cap 23. the Lord of Angel▪ in the persons of poor Pilgrims to his tables, is sufficient proof of his sanctity, & of God's extraordinary l●ue towards him. And that he taught no heretical, superstitious, or false doctrine, it is likewise manifest, by the sitting of the holy Ghost on his head, in form of a Dove, at the time of writing his books, as f Apud johan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a dear familiar friend of S Gregory's, & much conversant with him, witnesseth to have seen most often. How powerable also this holy Doctor's prayers were with God, it well appeareth by this, that for the g Jden l. 2. c. 41. conversion of an incredulous, & misbelieving woman, thinking the bread which herself had made, could n●t be changed into the body of Christ, he both turned a sacred host into appearance of flesh, and after again into the form of bread, as it carried before. Which with other manifold miracles of his, most clearly restifieth, that he was neither of ill life, nor ill belief but holy in the one, and Apostolical in the other. Neither did the said four Doctors (a consideration of much importance) differently teach or one impugn the other in any of the points of doctrine above mentioned, but they ●all concurred in one uniformity of opinion without contradiction, or least show of dissent. Yea not only these tower most renowned Clerks, the chief lights of God's church next after the Apostles, agreed most uniformly, as we have said, in the foresaid controversed points of religion, but g An impudent untruth. all the primitive writers conspired likewise in the same. As in h Yet more dumb shows of forged and falsified Fathers? proof of the sacrifice, use & holiness of the Mass. a Apostolicar. constitut l. 6. c. 23. & epist. 2. & 3. de officio sacer dotum, & cleric. Clement consecrated b Tertullian. de prescript. cap 32 Epiphanius hearesi. 27. Ruffinus in preafat. libri Recognitionum. Bishop of Rome by S. Peter. c Ecclesiast. Hierar. cap. 3. Dionusius Areopagita S. Paul's d Act. 15. disciple, and by him e Helduinus Abbas. ordained Bishop of Athens. f Epist. ad Smyrn Jgnatius. S. john Evangelists g Simeon Metaphrastes in vita eius. auditor, and by common consent of the Apostles assigned Bishop of Antioch h Adversus bears. li 4. cap. 32 & 34. & l 5 ca 2. Jrenaeus scholar to S. Policarp, and he scholar to S. john: Pope k Epist. 1 cap. 2. Anacletus the fourth from S. Peter: Pope l Epist. 1. cap. 4. Alexander the second from Anacletu●: Pope m Epist. ad omne. universaliter cap. 2. Telesphorus the second from Alexander, with others their next successors, n Apud Gratianum de consecratione, distinctione 1. cano. omnes Basilicae. Higinus. o In Codice 5 librorum 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, all received Saints, & Martyrs. Also the Liturgy of the Church of Rome delivered by S. Peter, the Liturgy of the Church of Jerusalem written by S. James, the Liturgy of the Church of Alexandria composed by S. Mark, the Liturgy of the Church of Milan made by S. Barnabas. The Liturgy of the Church of Cappaciocia, compiled by r Floruis circiter annum. 370 Saint Basil. The Liturgy of the Church of Constantinople 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 do most clearly witness the sacrifice use, and veneration of the Mass, & do also approve the ceremonies, and divine mysteries represented, and expressed therein. In like manner for proof, & direct evidence of the ancient practice, 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 Leviticum. & Hom. in Psal. ●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. divinar. constitution ca 17. floruit 320. Lactantius, who so highly advanceth Confession, as he maketh it one distinctive note h Jdem cap. vlt. eiusdem libri. of the true church, S. i Serm. in illa verba Profecti in pagum quiex advers. etc. floruit circiter annum 340. Athanasius S. k Canone 18. in Mattheum flor. 346. Hilary, l Lib. de paenitentia, & confess. flor 350. Pacianus, S. m In regulis breviorib. 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 Christ's time hitherto And as the primitive & ancient Fathers & Saints do yield their absidant testimony in confirmation of these two points, so do they undoubtedly also afford, if this place would give leave to particularise, very ample evidence in i Our liars. all the other points before mentioned, & in question between us & our oppositors. Nay, if we may be so bold as to deliver our opinion plainly without concealing aught in this matter: the manner that our adversaries use in citing places out of the ancient Fathers against us, is but the k A shameless slander. study of mere wrangling, and no other than a demonstrative token of an exceeding contentious spirit, wilfully affecting to blindfold & misled itself. For were they sincere and loved truth above allthings, they could not possibly l Devilish ca●●●●●iations. dismember, wrist and pick out sentences of their works, in the order and to the purposes they do, not letting to rack their words to a sense which the writers never meant yea contrary oftentimes even to the general scope and drift of those books whence they cull the pieces they allege, contrary to the evident letter and plain passages of their other writings, contrary to the faith they professed, lived, and died in; contrary to the Religion of the Age they wrote in; contrary 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 own deeds; to the titles and dignities they held, & to the opinion and censure which all former ages retained of such their parcels of writing. So that words, and words commonly disjointed from that went before, or followeth after, must balance, & bear more sway and credit for m Although the Fathers in their writings do approve our religion. Yet it is not therefore that we condenne the Papists, because their religion differeth from the writings of the Fathers, but because it is contrary unto the Scriptures. condemning us of error, than the writers lives, self deeds, their practice, profession, other their works, or never so many apparent testimonies of theirs to the contrary for the truth of our religion. Resolution of the 26. Reason. Popish Religion, is that of which the four acknowledged Doctors of holy Church. S. Ambrose, S. Hiereme, Augustine, S. Gregory, were both professors, and stout defenders. Ergo: Popery is true Religion, and therefore to be tolerated. ANSWER. I To the Antecedent. 1 IF the Papists acknowledge but four Doctors of the Church; then what think they of the rest of the Fathers both Greek and Latin of the Primitive Church; whereof many were ancienter than these four which they acknowledge: Do not they deserve to be termed Doctors of the Church? 2 These four Doctors which they acknowledge were not Popish Massing Priests, as the Suppliants impudently conclude, upon the bare mustering of their names. 3 I cannot stand here, to examine their particular allegations; by one only a man may judge of all the rest. Augustin (say the Suppliants) wrote three books Delibere Arbitrie, therefore he approved free will. They might as well have concluded, Augustine wrote a book De Mendacio, therefore he approved lies. Or, Augustine wrote a book De duabus Ammis, therefore he approved two souls. Whosoever shall read Augustine's books of Free-will, shall presently see, that Augustine directly wrote against the Popish Free-will: which Sixtus Senensis, a Papist, acknowledgeth, & therefore reproveth Augustine for his doctrine concerning that point. Sixt. Sen. in praefat. lib. 5. Biblioth. Hereby a man may see the Suppliants honesty in citing the Fathers. 4 These four Doctors in the principal points of Popish Religion are against the Papists. Hierom refuseth the book of Wisdom, Ecclesiasticus, judeth, Tobias and the Machabies, as Apocryphal. in Prologue. Galeat. in lib. Reg. & Praefat. in Esdr. & Nehem. And so doth Gregory the books of Machabies In job. lib. 19 cap. 17. Augustine saith, Christ is our Mediator according to both his natures. Hom. de ovib. cap. 12. & de Consens. Evang. lib. 1. cap. 35. & Enchr. cap. 108. Ambrose saith that the relics of concupiscence in the regenerate are sins, as Augustine witnesseth Contra jul. lib. 2. c. 5. this also is Augustine's own opinion Contra julian. Pelag. l. 5. c. 3. & Tract. 41. in joan. & in Ps. 118. Conc. 3. Hierome saith that the Saints know not what is done in earth. In Epitaph. Nepotian. So saith Augustine also Lib. de cura pro mort. c. 13. & 16. & in Psal 108. & lib. de Spir. & Anim. c. 29. They teach also that Saints must not be worshipped. Aug. de ver. relig. cap 55. De civet. Dei lib. 22. cap. 10. & lib. 8. cap. 27. & lib. Confess. 10. cap. 42. & lib. de morib Eccles. c. 34. Augustine saith we are justified in Christ not in ourselves, Aug. de verb. Apost. Serm. 6. & De Spir. & lit. cap. 26. & de fid. et op. cap. 14. & epist. 120. cap. 30. So also teacheth Hierome, in 2. Cor 5. And Ambrose Epist. 71. And Gregory Moral. lib. 9 cap. 14. & lib. 21. cap. 15. & lib. 5. cap. 7. et lib. 9 cap. 28. et in Ezech. Hom. 7. sub. fin. & in Psal. 1 paenit. Ambrose saith that we are justified by faith ONLY in 1. Cor. 1. et in Rom. 4. So saith Augustine also. Serm. 181. de Temp. et contra. 2. Epist. Pelag lib. 1. cap. 21. Gregory calleth him Antichrist that calleth himself Ecumenical Bishop or head of the Church, lib. 6. epist. ex. registr. c. 194. lib. 4. Ep. 36. et 39 et lib. 7. ep. 69. (I cannot stand upon particulars,) and therefore questionless no idolators, no Massingpriestes, no merit-mongers, no disciples of Antichrist, no Papists, but true and faithful Christians, whose doctrine and virtues the Protestants profess and practise. two To the Consequence. 1 IF these four Doctors had professed, & defended Popery; yet were not Popery therefore true religion; because the Fathers were subject unto Error, yea & erred oftentimes. Tertullian was a Montanist, & embraced the error of the Chiliastes. Cyprian taught rebaptisation. Hierome condemned second marriages. Chrysostome was infected with Pelagianisme, etc. 2 It is the Word of GOD only, not the profession of the Doctors of the Church, that is the rule & square of true religion. Reason of Religion. 27 27. REASON OF RELIGION. A Religion of whose doctrine & communion in Sacraments a Untruth. all the Saints in the Calendar, the b As the Gentiles had their tutelares Deos & Penates, so have the Papists theirs also. patrons of Churches & countries, converters of Nations to Christianity, all personages of either sex memorable for holiness, for renouncing the world, for mortifying their appetites, for surrendering their wills, or for any other excellent, & true virtue, were, & so lived, and died; as the authentical legends of their lives, and other ecclesiastical writings do testify, and bear apparent record to the whole world. Resolution of the 27. Reason. Popish religion is that which all the Saints in the Calendar, & all personages memotable for holiness professed. Ergo. Popery is true Religion, and therefore to be tolerated. ANSWER. 1 IT is false that all such as are named in the Calendar professed Popery. 2 If they did so, yet were that no sufficient argument to prove the trueness of Popish religion, for the reasons before specified. Reason of Religion. 28 28. REASON OF RELIGION. A Religion not destitute of any kind of proof; but her positions confirmable by a Prove this, & take all. Scriptures, by Apostolical institutious, by Counsels ecumenical, & provincial, by Fathers, Doctors, reasons, histories, chronologies, prophecies, visions, & revelations, miracles, traditions. & by all these, & other like heads, we say, confirmable, without wrest, strain, or flying to tropes, or figurative speeches. So that these words in the Canticles seem only verified of b Nothing less. Cantic. 4. v. 4. our church, & religion, Thy neck (that is the puissant of Christ's Church) is as the tower of David which is built with bulwarks, a thousand shield s hang on it, all the armour of the strong. Resolution of the 28. Reason. Popish religion is confirmed by Scriptures, Apostolical Institutions, by Counceis, Fathers, Doctors, reasons, histories, chronologies, prophecies, visions, revelations, meracles, traditions. Ergo. Popery is true religion, and consequently to be tolerated. ANSWER. 1 THe Antecedent is a ridiculous begging of the question. 2 If the Suppliants will prove but the first particle thereof, to wit, that Popish religion is confirmed by the Scriptures, we will grant thern the whole argument, though otherwise also it be very false. Reason of Religion. 29 29. REASON OF RELIGION. A Religion▪ which a Act 2 beginning at [a] Popery be 'gan at Rome, not at Rome, not at Jerusalem. lerusalem, hath as a river through the length of her course ever more and more increased, & spread itself, as it was prophesied that the [b] But Popery hath no communion with this. Church of Christ should, b Psal. 2.8. I will give thee (saith God the Father to God the Son) nations to thine inheritance (which is his Church) and the ends of the earth to thy possession: c Esay 2 2. All nations hall run unto her. d Dan. 7.14. All people, tribes, and tongues shall serve him. e Esay 60.10 The sons of strangers (that is of the Gentiles) shall build up her walls, and their Kings do service unto her. Now that these, and innumerable other like predictions and prophecies are only found true, & fulfilled in [c] Not those predictions, but these rather. She hath made all nations drunken, etc. our Catholic Roman Church & Religion, both the several conversions of nations unto her, & the infinite multitude dispersed everywhere of her believers, do, as nothing can more, clearly testify: And how greatly it spread itself, even when [d] True Christian Religion, not Popery. it first put forth after the death of our Saviour, it appears by the several people and nations, to whom S. Paul directed particular Epistles, namely, the Romans, Corinthians, Galathians, Ephesians, Philippians, Colessians, Thessalonians, Hebr●wes, by mission of the Apostles into all quarters of the world to preach the same, by S. Peter, writing to the jews dispersed in Pontus. Galatia. Cappadocia, Asia, and Bythinia, by the contents of the 2. and 4. Chapters of the Acts of the Apostles, where the conversion of 8000. is specified through two Sermons preached by S. Peter. Likewise what ample, & most marvelous increase it took afterward in the second age, a In dialago c●● Tryph. Justinus Philosophus, b Lib 1. cap. 3. Jreneus, & c In Apolog ca 37 & advers. judaeos c. 7 & 8 Tertullian do witness. And so doth d De vit. Philosop. in Aedes. Eunapius Sardianus a profane writer, and enemy of Christian Religion, e Vit. Constantini lib. 3. ca 24 & seq etc. vit. Eusebius, f Lib. 1. cap. 12. Socrates with others for the third age. And touching the succeeding Centuries, to the end it may appear how [e] False. our Catholic religion did in every age spread & dilate itself according to the former prophecies, we will recite a few of many Nations that were converted in every Country to the same. In the fourth age were converted the [f] These were converted to S. Paulinus epist. Bessites, Dacians, Geteses, and Seythians by g S. Pausinus de reditu Nicetae in Dac. S. Nicetas Bishop of Dacia to the Catholic Roman faith. The Morins, & Nervians by h 26. Victricius Bishop of Rouen. And within the compass of this century l Epist. 3. S. Hierome also writeth that other Nations were converted, as the Armenians & Huns, adding k Idem epist. 7. that troops of Monks came daily from India, Persia, and Aethiopia unto him. Christianity, not to Popery. In the fifth age the Saracens by l Cyrillus in vita S. Euthy mij apud Metaphrasten die 20 janu. S. Euthymius Monk, and Aspebetus. The m Socrates li. 7. cap. 30. Burgundians upon this motive of seeing Gods especial and most singular favours and protection towards the Roman Christian Monarchy in times of distress. The a Prosper adversus collatorem in fine. Scots by Palladius, sent b A.D. 429. by Pope Celestine, the French c Greg. Turon. de gestis Franc. lib. 2. cap. 31. by S. Remigius Bishop of Reims, and d Albin Flac. circiter A.D. 499. S. Vedastus Bishop of Arras. In the sixth age the e A. D. 565. Northern Picts by f Beda de gest. Angl lib. 3. ca 4 S. Columbus Abbot. The g A. D. 589. Goths by h Greg. Turonen Hist. Fran. lib. 8. ca 41. Leander Bishop of Sevil. The i A. D. 590. Bavarians by k A D. 594. Rupertus Bishop of Worms. The l Greg. epist. li. 3. c. 29. & 27. Barbaricinians by m A. D. 596. Foelix Bishop, and Cyriacus Abbot. The n Beda de gest. Angl lib. 1 cap 23. English by S. Augustine, a Benedictine Monk, sent by Pope Gregory the Great. In the 7. age, the Flemings by o jaco. Mayer in Chron. Flandriae 649. Eligius: the Westphalians by the p Fasciculus temporum. two Evaldes, after honoured with the crown of martyrdom: multitudes of Spaniards by q Volaterranus li. 21 & Vincentius lib. 23. cap. 92. S. Andonius, chief through the miracle he wrought in calling store of rain from heaven by his prayers, when in seven years before there had fallen none in that place: The people of Franconia by r Sigibertus in Chronico. 688. Chilianus sent by Pope Cuno: and the Frisians by s Trithemius de Regib. Francorum. 696. S. Willibrode an English man, employed in that holy work by Pipin King of France, and Pope Sergius the first. In the eight age, the t Hedio lib. 6. cap. 17. Hassites. u Chronic. Isanacense. Thuringians, x Mutius lib 7. & Hartmannus Schedelin Chro. aetate 6. Erphordians and y Willibaldus in vita Bonifacij 722. Cattians by S Boniface, an English Monk: the Lumbards' by Sebaldus z Hartmannus uhi supra. sent by Pope Gregory the second. The jews of the City of Berythum 〈◊〉 by the bleeding of a Crucifix, which the said jews had contumeliously stabbed and the blood whereof cured all diseases. The two Saxon Dukes, Crantzius in metrop. lib. 1. ca 9 & Magde cent 8. tit. de Propagat. 785. Witekindus 01 and Albion, by a miraculous sight which Witekindus saw whilst he was but in a new and doubtful disposition of becoming Christian, to wit, a f●ire child descending from the Priest's hands into the mouths of the receivers, when, celebrating Mass, he delivered the sacrament of the Altar to Communicants. Witekindus Crantzius in metrop. lib. 1. ca 9 & Magde cent 8. tit. de Propagat. 785. saw this vision at Wolmerstadium on the feast of Easter, when the Camp of Carolus magnus lay there. In the ninth age, the a Adamus lib 1. ca 16. & 17 & Crantzius in metrop. lib 1. cap 19.826. Danes, and Suethens, by S. Ausgratius' Monk the b Biondus Fla. Dec 2 l. 2 840. Bulgarians by S. Joannicius: the c Helmoidus li. 1. cap. 6. & lib. 2 cap. 12. in hist Sclau. & Cedrenus. 875. Rugians by the Monks of Corbeia. the d Theodomarus Fpiscopus Juvaniensis ad joannem Pontificem. Moravians, by Withungum: the e Zonara's tom. 3. Rhossits upon the evidence of the miracle ensuing. They demanded of the Priest, whom their Emperor Basilius Macedo sent unto them to teach them the Christian Catholic faith, by what powerful and divine sign, he would witness the truth of his doctrine. The sign was, that if the book wherein the said doctrine was written should not burn being cast into the fire, than they all with one accord would presently believe and receive his doctrine. A great fire was made, & the Priest putting the book (which was the holy Bible) into the midst thereof, said with a loud voice, Glorifica nomen tuum christ Deus, Christ our God glorify thy holy name. The flames gave place to the book, and the book lay so long in the fire as the people themselves thought meet, and when it was taken out, it appeared sound, whole, & no one leaf either scorched or blemished. In the tenth age the Polonians by l Cromerus, & alij de reb. Polonorun. 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 Silvius Hist. Bohem. cap l 16. S. Adelbert, and the Hungarians by i Aen●as Silvius. 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 Monk employed in that holy work, by Pope Eugenius the third. The which Nicholas was afterward chosen Pope of Rome, and named Hadrian the south, and gave the dominion of Ireland to King Hen●● 2 wi●h co●driō 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 yearly pension of a penny for every house in the Kingdom. In the 13. age. the a Anno Dom. 12 5. Li●onians, by b Cran●zius lib 7 cap. 13. 〈◊〉 Medardes, the c Anno Dom. 1230. L●tuanians by d Martinus Chromer lib. 8. the knights of S. Marry, the e Anno Dom. 1270. Sabellicus, & Guilielmus de Nangiaco. Emperor Cassanes with it numerable Tar●arians. In the fouretenth age, f Anno Dom. 1300. Niceph. Gregor. Histor. lib. 4. Azatines Emperor of the Turks, the Isles of the Canaries, the g An. Dom. 1344 B●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 ●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 kingdoms of Bentonine Guinea Angola, and k Anno Dom. 14●2. Martin. Chrom. li 18. Congo. In the sixteenth & last age, to speak in general, without descending to any particulars, more provinces, Nations, and numbers of rich Kingdoms, and Empires, were brought to the knowledge of Christ, & embracing the Catholic Roman fa●th, by the labours of the g judas and other reprobates may preach the Gospel, yea & work miracles in Christ's name. Mat. 7.22. Dominican and Franciscan Friars, and the Fathers of the societ●e of jesus, God attesting his cause & truth by several miracles, than all Christendom twice, yea, perhaps more than thrice told contained before: which, beside the record of all Cosmographies, and Histories of this subject, may plainly be demonstrated in that, before the last centenary, or not many years different, the Christian Religion extended not itself beyond the river Ganges Eastward, and the Isles of the Canaries in the West, which scope and space is counted no more than of an hundred & twenty degrees; but the circuit of the world which is now sailed, & every, or most where ports of Christians found therein, is of three hundred and three score degrees, wh●ch is full out thrice as much. The few precedents (most renowned Prince) collected out of many that might be added, do very clearly show, not only that the above rehearsed, end other prophecies, & promises of God of dilating the place of his Tents, and of spreading out the curtains of his Tabernacle. Esa. 54.2. that is the bounds of his Church (Christ's Spouse and tempora Kingdom) are to the e●e fulfilled, in the increasing societies, and continuance of h Begging of the question. our religion, but that also the Word of wisdom, and the Word of knowledge (graces given by the testimonies of saint Paul, 1 Cor. 12 8. in the Church, by the holy Ghost, to the profit of others) have their residences in the l Prove that. teacher's of ●ur religion, and ●hat in how eminent and most powerful man●●er, the conversion of the former Nations beareth most apparent witness, ●or there can be no doubt made but that some, if not the most part of the foresaid Nations and sorts of people, were of excellent dexterity and judgement, & therefore very unlike that they were led away, especially from the religion and ri●es they were bred & borne in, without store of & substantial reasons moving them thereunto. And it is as little questionable, whether some of them were not also of a knotty, untractable or untameable nature▪ of a proud, obstinate and haughty disposition, drowned in uncleanness, and delighting in the varieties of liberty: lets and strongest impeachments of embracing the discipline, pureness & austerity of our k Popish Antichristian superstition. Christian Catholic religion: and the conquering of them a plain demonstration that their Coverters (all stout professors of the Roman religion) taught that doctrine, which the Prophet calleth a law, converting souls: and the Apostle, the lively and forcible word, more piercing than any two edged sword. Ps. 18.8. Heb. 4.12. Likewise that they fought not with the leather sheath, the letter only of Scripture, but with the letter & true sense, which only is the Sword of the spirit, that reacheth unto the division of the soul. Eph. 6 17 Heb. 4 12. The bright Candle (Luk. 11.37.) that illuminateth those that sit in darkness. Luk. 1.79. And the seed 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 becoming 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 given to the Apostles, and verified in none but in Catholic teachers Neither did them, nor doth now the word of wisdom & knowledge 1 Cor 12 8. (a gift proper to God's Church) work in our Catholic teachers upon Infidels only, but the same extended and still extendeth his power & divine efficacy to the bringing forth of as rare or more rare effects, upon believing Christians, namely, in exciting men and women of all ages & estates, even a Bamba * These foresooke their lawful vocation, and resigned their power to the Beast. Apo. 17.17. King of Spain, Hugo King of Province▪ Rachis King of Lombardie. Sigismundus King of Burgundy. Veremundus King of Castille. Ranimirus King of Arragon. Ethelred, and Keneredus Kings of Mercia. Sigebert Alfred. Ceolulphus. Egbert Kings of Northumberland. Sebba, Offa, and Jna Kings of England. Henry the fourth, King of Denmark. Carlomannus King of Almain. Trebellius King of Bulgarie. Cazimirus King of Poland, and others Kings, b Radegund Queen of France Margares Queen of Frace-Briget Queen of Sueden. Etheldreda Queen of Northumber. Sexbi●ga. Ethelburga. Q Q of Westsaxons, & others. Queens, c Lotharius Earl of Romans, & others. Emperors, d Richardix wife of Carolus Crassus Emperor. Chune gundie wife of Henry Emperor and others. & Empresses, l They mean plainly to, become monks & Nuns; a true effect of Popish superstition, and the broad way to Hell. to relinqunish the world, renounce the pleasures & delights thereof and devote and bind themselves to a poor, chaste, and obedient life, under the command & direction of others: Of which, m These be the swarms of Locusts, that came out of the smoke of the bottomless pit. Apoc. 9 religious companies some eat nost she but in time of sickness only, or other necessity, and observe both silence, and solitariness, as do the Benedictines; some never eat flesh at all, wear always shirts of hair, go not forth of their Cloisters, nor speak to their fellows but with leave, as do the Carthusians: some neither eat flesh, eggs, nor whitmeates, & fast three parts of the year, as do the Bonhomes; Some n Holy Hypocrites. discipline themselves sundry times in the week, or daily, go barefoot, touch no money, have nothing in proper or in common, and beg their food from d●re to door▪ as do the Capucines: some attend the sick in all diseases, assist them with ghostly counsel, provide them Sacraments, & bury their dead bodies as do certain fraternities: some cleanse ulcers, and festered sores, nor refuse any office, how base & loathsome soever about impotent cripples & lazars, as do the nuns of S. Elizabeth's order: And all these, with other divers orders, that after another manner labour to mortify themselves, & do good to others, lie upon no other beds but of straw, rise at midnight, sleep little, & spend much time in prayer, & meditation. Which are no conditions of life, that either a Rom. 13.14. make provision for the flesh in concupiscences, or b Galat. 5.16. do seek to accomplish the desires, or c Tisus 3.3. serve the voluptuousness thereof (sins which the Apostle forbiddeth) but rather forms [o] Will-worship, condemned Col. 2 23. of life that d Galat. 5 24. crucify the flesh, with her vices, and concupiscences, do e Galat. 2.19. nail them to the Cross with Christ, & render both f Galat. 6.14. the world crucified to those that so live, and them to the world. Virtues which by the testimony of the Apostle g Galat. 5.24. make their doers the servants of Christ, and h Galat. 2.20. to live now not they, but Christ in them Effects of no false Religion. Resolution of the 29. Reason. Popish Religion beginning at Hierusalens, increased and spread is self into all nations. Ergo: Popish Religion is true, and to be tolerated. ANSWER. I To the Antecedent. 1 AS the Devil, the easier to deceive, being transformed into an Angel of light, arrogateth unto himself those things which belong unto GOD: Even so doth his Church, that great whore which si●teth upon the scarlet coloured beast with a cup of gold in her hand full of abominations and filthiness of her fornication; that deceaveth the Kings, and the inhabitants of the earth, challenge unto herself the titles and rights of Christ's true Church: whereas in deed she is great Babylon that mother of whoredoms and abominations of the earth. Apoc. 17.4.5. 2 Popish Religion did not begin at Jerusalem, but at Rome, that great city upon seven hills, where Antichrist wrought the mystery of iniquity. 3 The Prophecies concerning Christ's Church, how that some of all nations, & people, & tribes, and tongues should flock unto her, do not belong unto the Popish Church; for none shall flock unto her but such, whose names are not written in the book of life. Apoc. 17.8. 4 It was not unto Popery, that the Nations were converted, but unto the true Christian religion, wherewith Popery hath no communion. II. To the Consequence. 1 IF Popish religion had begun at Jerusalem, yet were it not true Religion; because it lost the sincerity of doctrine which was professed and taught at Jerusalem. 2 If Popery were so ample, as the Suppliants make their brags, it were not therefore true: for never was Popery of so many nations so universally received, as gentilism was. 3 Seeing the Whore of Babylon should sit upon many waters (that is, rule over many people) and cause the Kings and nations of the earth, to be drunk with the wine of her fornication, as it is Apoc. 17. who seethe not that even Antichristian Papistry may be countenanced with great show of universality? 4 For our parts, we had rather enter into the Ark with eight persons Genes. 7. so to be saved: then to refuse so to do with all the world besides, and so to be drowned. We had rather she out of Sodom with two or three, Genes. 19 then with all the rest to stay there, and to be destroyed with fire and brimstone. We had rather enter in at the strait gate to life everlasting, though few go that way, Luk 13. then with the Papists, walk the broad way which leadeth to destruction. Reason of Religion. 30 30. REASON OF RELIGION. A Religion, from a Such as departed from popery are happy & blessed. Apec. 18.4. which Countries either departing, or mingling other doctrines with it, made present wrack of their former felicities, falling either into flat Apostasy, or most lamentable bondage, or both. The instances are: b All these nations were punished for departing from the sincerity of Christian religion, not of Popery. The i Theodoreti●● lib. 4 cap. 32. Sozomen lib 6. cap. 37. Goths, while they remained Catholic, flourished & enlarged their territories, but becoming Arians, were shortly expelled thence by the Huns, then Infidels: The like, and by like occasion befell the k Jornandes de rebus gest. Dacians, Mysians, and Pannonians, by invasion of the Huns, Gepides & Rugians. The l Ex Aenea Silvio. in Eur. cap 16.17. An●o. Sabel Enne 10 lib. 6● & ex Chronicis ea●ūdem Nationuns, asijsque, Historijs. Dalmatians, Gauls, Britannes, Spaniards, & the Africans by superinducing or mixing, one the heresy of Manichaeus, another the heresy of Vigisantius, the third the heresy of Pelagius, the fourth the heresy of Priscillian, the last the heresy of Donatus, with the Catholic religion, were conquered, and supplanted, the Dalmatians by the Turk, the Gauls by the French, the britains by the English, the Spaniards by the Goths, the Africanes by the Vandals: To which may be added the Germans, wasted & subjecteth by Attila 〈◊〉 the signory of the Huns after the Arian heresy had rooted itself ●n several quarters and provinces of their Country: The o Ortel●●s in R●gia, ex Saxone ●elmoldo & Crantzio. inhabitants also of the city julinum, who being converted to the Roman faith, and falling again from it were all consumed, both citizens and city with fire from heaven. Touching the Countries in the East, after they began to dishonour themselves with new doctrines, the so fast ran headlong therein, (an inseparable property of all heresy, because they are unbounded, and lack a defining & binding power) that in short while after, to wit, in the reign of Herselius the Emperor, there were on foot d Niceph. lib. 18.45. Jacobitans. Georgians. Theopaschitae. Armenians. Monophysites. Agnoetans. Staurablatans'. Monothelites. Severites. Aphtarthodecits. Phantasiasts. Manichees. Tetradites. Tritheites. Arians. Nastorians. sixteen several sorts of belief: but what followed? First, Chosr●es king of the Persians' sacked jerusalem, and much weakened the Empire: Then, (Heraclius the Emperor turned Monothelite) Mahomet that infernal monster, being made the Captain of the Saracens, took Syria and Egypt, Anno Dom. 635. Mesopotamia, Anno. Dom. 639. and afterward all Africa: Finally we think that in the revolution of the fifteen first ages, the Nation or kingdom cannot be named, which forsaking the Catholic Roman religion or not keeping it whole, & inviolated, was either not e The contrary appeareth in England and Scotland; to insist in no other. conquered, or miserably torn by civil division and slaughters. Resolution of the 30 Reason. Popish religion is that from which Countries either departing, or mingling other doctrines with it, made present wrack of their former felicities, falling either into flat Apostasy, or most lamentable bondage, or both. Ergo. Popery is true religion, and to be tolerated. ANSWER. 1 GOD doth not punish any nation or people for departing from Papistry; seeing such a departing, is not Apostasy from true religion; as I have proved before, p. 37. 2 GOD is so far from punishing any for separating themselves from the communion of Popery, that contrariwise, whosoever doth not separate himself, God threateneth to plague him; Apoc. 18.4 Go out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 3 The Suppliants instances are of such nations as were, before Popery began to reign; who could not therefore be punished for relinquishing Popery. 4 Those nations were indeed punished either for quite falling away from true religion, or for not professing it so sincerely, as they ought to have done. 5 For our times, GOD hath infinitely blessed the professors of our Religion; & declared his judgements against Popery and Papists. I will not speak of Luther who by the mighty protection of GOD, boldly maintained the truth of the Gospel even in the midst amongst his enemies: Nor yet of the miraculous preservation of Geneva, that standeth in the mouth of the adversaries, who want neither power nor malice against it: Nor of Rochel, besieged for the Gospels sake by all the power of France for seven whole months together, and yet by the power of GOD persisted invincible. 6 Only I will speak one word of this Kingdom of England, and for our late blessed Sovereign; Who as she hath stoutly maintained the cause of jesus Christ; so hath GOD performed unto her kingdom his promises made unto his children in jesus Christ. Search all Histories, turn all Chronicles, sacred or profane, ecclesiastical or civil; yet shall ye never find a Woman-prince, a Maiden or Virgin Queen, yea you shall not find any Prince at all, whose preservation hath been so mighty, whose glory so great, whose government so long, so prosperous, so happy. All this hath been the more admirable, and is the more to be considered, by how much the more and oftener she hath been cursed with bell, book and candle, by him that arrogateth to himself Fulues of power, and authority in heaven, in earth, & in hell. But GOD hath turned his curses into blessings; yea the more he cursed her Majesty and the Land, the more GOD hath blessed both. 7 If the Land should not continue still in the zealous profession of the Gospel; but should mingle heresies with truth, and admit the practice of Popery, which is the Suppliants motion and petition: Doubtless God would cease from being our GOD, he would with draw his blessings from us, yea he would be avenged upon such a faithless & backsliding people. Reason of Religion. 31 31. REASON OF RELIGION. A Religion, whose professant company or congregation, hath been evermore since the first planting thereof, very visible and perspicuous; as the several resemblances, parables and figurative speeches, used in holy Scripture, do clearly testify, that the true a Most false & the Scriptures following are miserably applied. Church and Spouse of Christ should ever be, comparing her to a a Psal. 18.5. tabernacle placed in the Sun to a b Esa. 2.2. mountain prepared in the top of mountains: to a c Matth. 5.15. City, situated on a hill: to a d Math. 3.12. Luk. 3.17. Floor: to a e Math. 13.47. Net: a f joh. 10.16. Spheepe-folde: a g Luk. 14.16. great Supper: a h Matth. 21.33. Luk. 20.9. Vineyard etc. and her doctrine to a i Matth. 5.15. Candle put upon a candlestick, shining to all that are in the house, that is, b An absurd gloss. in the world, as k Tract. 2. in epist. Joan. S. Augustine understandeth the place: things that are all, most visible and obvious to weakest sense, and therefore do prove, that the true Church ought to be always visible, and apparent to the view of others. Neither is the word [Church] to be found throughout the whole body of holy Scripture, to signify other than a c But we read in the Scriptures that the woman fled into the wilderness, etc. Apoc. 12.14. visible known multitude: and the reason is plain, why it must so signify, because it were otherwise impossible for any one, to join himself to the true Church, persevere therein, obey the head, and be subject to the Prelates thereof, (which all are bound to do by the express word of God, law of nature, & under heaviest curse & censure of damnation) if the Church were, or could be invisible, or not remonstrable. For unto things hidden & invisible, there can be no repair, no adherence, nor homage of duty, or tribute of obedience defrayed. Nay, to deny the perpetual visibility, and d Who denieth this? Ephes. 5.26. Ephes. 1.23. dyration of the Church, were in great part to e They fight without en adversary, for no man denieth but that Christ hath had and shall have his church always, though not always visible. evacuate Christ's passion, and plainly to rob him of the end he suffered for, namely to sanctify and cleanse his Church, as S. Paul witnesseth, & to render is glorious unto him: it were (the church being, as the same Apostle writeth, Christ, body and the fullness of him) to make Christ a head bodiless and take as it were, his totality or perfection from him it were, to divorce our Saviour from his dearly beloved spouse a Ephes. 5 29. form out of his side upon the cross, and inseparably joined in marriage with him it were, to bereave his omnipotent Majesty of b 1. Tim. 315. Colos: 1.14. Psal 2.8. his house kingdom, lot and heritage upon earch: for such is his Church unto him, and so called in holy Scripture: yea, it were, directly to charge the Prophets, the Apostles, and even Christ himself either with untruths, or absurdities: The Prophets; because these words are read in c Esa. 60.11. Cap 61.8. Esay: Thy getes (speaking to the future Church of Christians) shall be open continually, neither day nor night shall they be shut, the strength of the Gentiles and their Kings may be brought unto thee. And in another place; I the Lord will make an everlasting covenant with them, and their seed shall be known among the Gentiles, and their branches in the widst of people. All that see them, shall knows them, that they are seed which our Lord hath blessed. What could be plainer spoken for proof, either of the f This is not proved from thence, the perpetuitis we grant. visibility or perpetuity of Christ's Church? her gates (saith he) shall be open continually, 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 them, & know, that our Lord hath blessed them. The Apostle; because S. Paul writing to d 1. Tim. 3.15. Timothy, teacheth him, how he ought to converse in the house of God, so terming the church of God now if the church were invisible, the instruction must needs be vain and absurd; for none can converse in an h Neither do we say that the Church is always 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 flock, that is either invisible or unknown? Christ himself; because he promised his Apostles to remain with them all days 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 mortal) to live to the worlds end the promise was undoubtedly made, to them and their Successors in their persons: and i A plain 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, understanding by the latter, the hid and unknown congregation of the Predestinate; because the Church, being a society of men (as all writers affirm) and every society requiring of necessity some visible sign, badge, ceremony, bond, rite, profession, inrollemē●, or some other like mark, whereby the members of the same may be known, one to the other, and also from others; which essential point failing in the company of the predestinate, they can no way possible make up the k False. Contra Faust. lib. 19 cap. 11. realtye, name or nature of a Church. For as S. Austen truly writech, In nullum nomen religionis, sen ve rum, s●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 true●, unlefle they be combined together by some community, or participation of visible seals or Sacraments. Again, this hid and unknown predestinate company, which must be thought to constitute an invisible Church, do l A foolish Dilemma see the Answer. either refuse, or not refuse to communicate with the false and adulterous church in Ecclesiastical subjection, service, sacraments and external 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 Devils; they must needs be guitly of damnable sin by such their partaking with her. And therefore their company not God's Church, because that multitude cannot possibly be God's 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 Vincenti●●●. good, but all wicked dissemblers, & clowers of their faith. With the heart d Rom. 10.10. (saith S. Paul) we believe unto justice, but with the mouth (understanding thereby all external actions) confession is made to salvation. And the same Apostle biddeth all men e Rom. 16.17. Tit. 3.10. to avoid false teachers, and f 2. Cor. 6.17. separate themselves from them: yea g joh. 10.5. not to follow them, but to flee from them, is a mark which cur Saviour himself giveth, of distinguishing his true sheep from others. We would say by that is said, that perpetual visibleness, being an m Begging of the question. essential quality & note of God's church and ever really existing with us, and in our Religion, (as all sorts of testimonies in the world do witness) and in no other company or congregation soever it followeth, that n Impudent Beggars. 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 been evermore since the first planting thereof, very visible & perspicuous. Ergo: Popish religion is true religion, and so to be tolerated. ANSWER. To the Antecedent. 1 I grant that from the year of Christ 605, when the dispersed points of Popery began to be established in the Primacy, granted by Phocas unto Boniface III. the professsant company thereof hath been very visible and perspicuous. 2 But it was not so from the beginning. As the light in the first day was carried up and down without any guide, Gen. 1. and at length governed by the Sun, which God created for that purpose: So the mystery of Popery at the first in the time of the Primitive Church was stayed in no certain subject, but wandered invisibly in the divers passages of running wits, till at last it was settled in the See of Rome in the person of Boniface III. and his successors. two To the Consequence. 1 Popery is not therefore true Religion, because from the first planting thereof (by the Devil) the professors of it have been visible; because visibility in that sense is not a property belonging unto the Church of God. I We BELIEVE the holy Catholic Church; But faith is the evidence of things which are NOT SEEN. Heb. 11: two In the visible Church there are many Hypocrites; but God only knoweth who are such, De occultis non judicat Ecclesia. And Christ ONLY knoweth who are his. joh. 10.2. Tim. 2. III By examples in the holy Scriptures, the Church is described to be invisible. 2. Chron. 15.3.4. Now for a long season Israel hath been without the true God, and without Priest to teach, and without law. But whosoever returned in his affliction to the Lord God of Israel, and sought him, he was found of them. At this time Christ was not without his spouse, but (albeit the Ministry was corrupted) he had his invisible Church. 1. King. 19.18. I leave seven thousand in Israel, that have not bowed the knees to Baal. This company was not seen with corporal eyes. And in the time of Christ's coming GOD had his invisible Church, Marie. joseph, Zacharias, Elizabeth, the wise men that came from the East. Simecon, Anna etc., albeit public Ministry was corrupted. IV Paul saith, Rom. 2.28.29. He is not a jew, which is one outward, neither is that circumcision, which is outward in the flesh. But he is a jew, which is one within; and the circumcision it of the heart, in the spirit, not in the letter, whose praise is not of men, but OF God. 2 Those places of Scriptures which the Suppliant quote, prove only the durance, holiness, integrity & good works of the Church, not the visibility thereof, unto all persons, & at all times. 4 As for the suppliants Dilemma: The unknown company did, either profess their faith, and refuse to communicate with the false Church, or they did not. If they did profess their faith, and refuse to communicate with the other, than was it not invisible: If they did not profess their faith, nor refuse to communicate with the false Church, they could not be the true Church, etc. I answer. 4 I. If they did not profess their faith, etc.: they could not be the true Church. Here the Suppliants mean public profession, and open refusal; we deny this Position, & indeed they can never prove it. By their reason, this is a good argument; Those seven thousands which bowed not their knees unto Ball, either professed their faith, or did not: If they did profess it, how could not Elias see them? If they did not profess it, than they were not the true Church: and yet who seethe not the vanity of it? 5 II. They add, That unknown company communicated with the false Church. I marvel how the Suppliants know this! Go to, let us urge them with a Dilemma, seeing they affect such kind of arguing so much. I that company was unknown; how know they what they did? If they were not unknown, but professed openly; then what have they to object? 6 The Christian Reader may read, in the 8. and 9 Chap. of the Prophecy of Ezechiel, concerning those faithful people that mourned and cried for the abominations that were committed in Jerusalem; how the Lord commanded to set a mark on their foreheads, lest they should perish; & learn thence, that the Lord wanteth no means to vindicate and save his Church from destruction, even in time of greatest calamity. Reason of Religion. 32 32. REASON OF RELIGION. A Religion, in whose largeness & spreading amplitude over the whole world, the predictions and promise of our Saviour are a These predictions are not verified in Popery, but in true Christianity. verified, not can take their truth and verification in any other sect or doctrine that ever was, or is at this day on earth. This Gospel of the kingdom (saith our Saviour) shall be preached in the whole world for a testimony to all Nations. Mat. 24.14. And by the pen of another Evangelist, That penance should be preached in his Name, and remission of sins unto all Nations. Luk 24 47. And our Lord also compared this his Gospel to a Mustard seed, one of the least of all seeds in the beginning, but when it is grown, it maketh great boughs. so that the birds of the air (that is, as Expositors interpret, the greatest Powers, and the most wise of the world) come, and dwell under the shadow thereof, Mat. 13.31. Mark. 4 32. making their residence, happiness, and rest therein: A resemblance, & predictions, which cannot agree or fall in with any b An evident untruth. other religion, save only with the Catholic Roman Religion, and with this very fully, as the particulars precedent, and subsequent do clearly demonstrate. Resolution of the 32. Reason. Popish Religion is that which is spread over all the world. Ergo: Popish Religion is true and to be tolerated. ANSWER. 1 THis reason is the very same with the 29. and is there answered. 2 Those predictions which the Suppliants speak of, do belong only unto our Church. For we profess that very same doctrine, which the Apostles preached unto the whole world. Many Kings great Powers and infinite Wise men are professors of our Religion. Yea our religion at this instant is much more diffused abroad then Popery is: For we see that most kingdoms and countries in Christendom have shaken of the yoke of Popery: yea there is no Province nor City in Europe, but there are therein very many who are addicted unto the Gospel of Christ, disclaim Popery, and profess the same religion that we do. Reason of Religion. 33 33. REASON OF RELIGION. A Religion, that hath always had (as the Apostle assureth God's church should ever have, yielding also four weighty causes of the same) a perpetual visible continuance of known a Not Popes & Cardinals. Pastors and Doctors, to the consummation of the Saints, the first cause: unto the work of the ministry, the second cause: unto the edifying of the body of Christ, the third cause: that now we be not children wavering, and carried about with every wind of doctrine, the fourth cause: and this, until we meet all into the unity of faith, that is, to the world's end Which successive & eve●●ontinuing duration of Pastors and Doctors (the same being also promised before to the true Christian Church by several a Psal. 88.31. & sequ. Esa 59.20. & 21. jerem 31.31. & sequ. Ezech 37.25. Prophets, and so greatly material in itself, as without it there can be (b) False. See the answer. no Church, as both b Lib. 4 epist. 9 S. Cyprian, and c Lib. contr. Luciferian. S. Hierom do absolutely affirm) hath not, nor can be ever proved to have been fulfilled in any other Church, save only in the Catholic Roman Church: and in it, most apparently demonstrable by the Ecclesiastical histories of all ages, and by the short space, or rather momentary blast of time that all other Religions, compared with ours, have endured. Resolution of the 33. Reason. Popish Religion, hath always had a perpetual visible continuance of known Pastors and Doctors. Ergo: Popery is true Religion, and to be tolerated. ANSWER. 1 THis Reason is parallel unto the 31. Reason. But I answer farther. 2 I. The lustre and glory of the Church is two fold, interior, and Exterior; 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. Unto this belongeth the succession of ordinary Pastors and Doctors; for indeed there may be 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. Again the Church fled into the wilderness where for a time she was fed by God, etc. 3 The Popish Wolves are not true Pastors and Doctors of the Church whereof the Apostle Paul speaketh, Eph. 4.11. For in the Papacy, we see the Pope extolling himself above all; yea sometimes two, three, or four Popes at once, cursing & banning one the other into the pit of hell; and fight many a bloody combat for Peter's chair (as they say.) We see many Cardinals, patriarchs, Archbishops, Bishops, Abbots, etc. which represent Herod's or pharao's court, yea which bear the show of the Babylonian or Persian Monarchy following them in all ambition, arrogancy, vanity, luxury, rather than the Apostolical state of the Ecclesiastical Ministry, whereof the Apostle Paul speaketh. 4 The Lord gave unto his Church Pastors and Doctors, the Suppliants urge out of Paul Eph. 4. Be it so: But here is no mention of Pope, Cardinals, Monks, Friars, jesuits, Priests, etc. Wherhfore we may retort this Argument upon the Papists themselves thus. They only have a true and a lawful calling and ordination in the Church, who are mentioned by the Apostle Paul, Eph. 4.11. But the Pope, Cardinals, Abbots, Monks, Friars, jesuits, Priests etc. are not mentioned by the Apostle. Ergo: These have no lawful calling. 5 Again. That is the true Church in which there is a lawful vocation & ordination of Pastors and Ministers. In the Popish Church there is no lawful ordination of such: as we have 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 up to the Apostles chair by true and lawful succession of Bishops, every of them holding b Untruth. unity with his predecessor, and keeping still, as the Apostle directeth, the depositum that descended from hand to hand unto them. Which uninterrupted line of succession, never leaping over the head of any one age, or c False, as appeareth every wherein there own Histories. year, & drawing his original from the Apostles, can not but d This would be proved, not said neces&; arily prove, that our Church is only the true Apostolical Church, and that we e Impudent Begging. continue and contend (as we are commanded) 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. Paul, that the Romans had once the true faith, affirming their e faith to be renowned in the whole world, and common to him and them. Likewise it is evident by the uniform report of all Ecclesiastical histories, and by the writings of all the Father's (a) Theodoretus * Great Cry, Little Wool. 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 him. 2. S. Laurentij. & him. 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. Greek and Latin, yea and by the very sense & sight of sundry monuments yet extant, that Saint Peter f This is very uncertain, & can never be sound demonstrated. was at Rome, suffered death there and was the first Bishop of that See. Now if our Counterpleaders can sufficiently show (as we are sure the whole world cannot) either that the Romans have since that time g left the faith which S. Paul commended in them, or that any of the succeeding Bishops to S. Peter in that See, have changed the first faith by paring away any part thereof, or by adding any new doctrine contrary to the rule of the former, or what was not taught before by the Fathers, & after explicitively added as a more clear & particular declaration of the same: if this, we say, can be sufficiently showed, by h A senseless issue required. naming the Pope or other man, who in such sort changed the primitive faith, & the point or points of faith that were so changed, together with the time & place, when & where the change was first made, we yield ourselves to be i Whether you will yield yourselves to be so or no; it is certain out of the Scriptures that you are such. profane Novellers, yea Heretics, & most worthy of the faggot. Resolution of the 34. Reason. Popish religion is that, whose doctrine is to be traced even up to the Apostles chair, by true and lawful succession of Bishops, every one of them holding unity with his predecessor, & keeping still the depositum that descended from hand to hand unto them. Ergo: Popish religion is true religion, and consequently to be tolerated. ANSWER. 1 THIS reason is in effect the same with the last that goeth before. But I deny Antecedent. 2 Popish religion cannot be traced up to the apostles chair; but down rather to Lucifer's chair; for it is nothing but a Summarie and Epitome of Heresies, as I have proved before, pag. 44. etc. and manifestly teacheth those doctrines of devils condemned by the Apostle, 1. Tim. 4.1. 3 Their Bishops & Popes have no right succession either to any Apostle or apostolic man in place, person, or office. 4 If the Papists had this personal succession, yet were they never the nearer. I The wicked Priests oftentimes pleaded succession against the true Prophets, and against Christ himself. jer. 7.4. jerem. 8.8. joh. 8.44. two Vriah the Priest had this succession from Aaron, & yet to please King Ahaz, he set up an altar according to the pattern that the King had sent him, of one that he had seen at Damascus, contrary unto the commandment of the Lord. 2. King. 16.10.11. III The Patriarch of Constantinople deduceth his local and personal succession from Andrew the Apostle: The Patriarch as Anti●ch, (sitting now at Damascus) from the Apostle Peter: and the Patriarch of Alexandria (who sitteth now at Alcairum) from the Evangelist Mark. And yet the Papists say that these patriarchs are Heretics & Schismatics, for all their succession. Wherefore should not we judge the same of them? 5 It is not true that all the Popes of Rome held unity with their predecessors; Sabinianus was a mortal enemy of Gregory I Caranza Sum. Concil. pag. 203. And the hot wars between Stephen VI and Pope Formosus I have laid down before pag. 63.64. to insist in no more particulars. 6 Much less is it true that they keep the faith from the Apostles time; for they gave heed unto Spirits of errors 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 cavil is Answered already, pag. 42. & 43. What? is it not sufficient if I show that the Popish faith is corrupt; but I must needs declare what time, by whom, and where it was corrupted? If one should show unto the Suppliants a man sick of a consumption, or a sear and rotten tree; Will they deny these to be such, except he precisely define unto them time, place & manner how, they became so, and began to consume and rot? Again the Papists say their Church is like unto a Ship; we cry out, it is quite drowned with corruption & errors which soak in by little and little through the clefts & chinks that were in the same. Dare the Suppliants deny this, except I tell them at what hour their ship began to cleave, & show them the first drop of water that soaked in? The corrupting of the Church is not done in a moment of time; but errors creep in by little & little, which except they be speedily prevented, will at last quite consume & destroy the Church. 8 Indeed if a sound & healthful man should be beheaded at one blow, if a tree were presently cut down, or violently pulled up by the roots; if the ship were drowned with one wave, so if the Church being sound in every part, were upon the sudden destroyed by some present calamity; then were it easy to note the very article of time & other circumstances. But the case between us and the Papists is otherwise; We acknowledge that their Church did for a long time heap up that mass of errors, which at length oppressed almost the whole world. And if the Suppliants will call for a witness hereof, I will produce the Apostle Paul, who speaking of the general Apostasy which should come, saith 2. Thes. 2.7. The mystery of iniquity doth already work. 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 Counsels nor Fathers. consent with all parts of holy Scripture that were ever received of the Christian world: with the decrees of all confirmed Ecumenical Counsels, & with the joint assertions of all ancient Fathers: as she is not driven like (b) The Lutheran, & Calvinist * We take them as they be, Apocryphal writings: The Fathers oid so, See pag. 92. reject Baruch, Toby, judith, the book of Wisdom, Ecclesiastic us the Maccabees, certain Chapters of Esther, the last part of Daniel. And the Lutherans the Epistle of S. James, S. Paul to the * The Lutherens' are manifestly slandered. Hebrews, the Epistle of Saint Jude, the second of S. Peter, the second and third of Sains John. other religions for defending her positions, to reject either Scripturie, Council, or the uniform opinion of Doctors, but taketh the approbation of her doctrine 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 lawfulness of that into question, which the whole Church frequenteth throughout the world is most insolent madness. Resolution of the 35. Reason. Popish religion holdeth absolute consent with all parts of holy Scripture, with the decrees of all ecumenical Counsels, and with the joint assertions of all ancient Fathers. Ergo. Popery is true religion, and to be tolerated. ANSWER. 1 This Reason is the very same with the 28. Reason going before, that is, an impudent & vain brag, which neither the Suppliants nor all the world shall ever be able to prove. 2 For indeed the grounds of Popish religion's, are their own private interpretations, & traditions of men, without warrant either from the Scriptures, or from General Counsels, or ancient Fathees, that are of credit in the Church of God. 3 I will allege but a few proofs for a taste amongst infinite of others which might be brought. I. The Papists differ, yea are quite contrary unto the holy Scriptures. The Scriptures teach justification freely by faith in Christ without works. Rom. 3.24.25. Ephes. 2.8.9. etc. The Papists condemn them for heretics that teach so. The Scriptures teach that Christ's offering himself once for all, hath made perfect all them that are sanctified, Heb. 10.14. The Papists teach contrariwise, that they must be perfected by the iteration of his sacrifice in the Mass. The Scriptures teach, that Christ ascended into heaven. Colos. 3.1. Act. 1.9. etc. & that the heavens must contain him, until the resurrection of all things. Acts 3.21. The Papists contrarily, will have him, as oft as they consecrate, to come down to hide himself under the forms of bread & wine. The Scriptures say concerning the Cup in the Sacraments, Drink ye all of this. Math. 26.22. The Papists say, that lay men must not drink thereof. The Scriptures forbidden the making and worshipping of Images, Exod. 20.4. The Papists allow both these. The Scriptures prefer, the speaking of 5. words in the Church that may be understood, before 10000 in a tongue not understoods. Cor. 14.19. The Papists think just the contrary. The Scriptures account marriage honourable among all men in all estates, & the marriage bed undefiled. Heb. 13.4. The Papists condemn it in their Priests, as a filthy life. The Scriptures teach that God worketh even in the regenerate, both to will & to perform, even of his own good pleasure. Philip. 2.13. The Papists teach contrary wise in their doctrine of free-will. The Scriptures teach that there is but one GOD, & but one Mediator betwixt God & Man, the man jesus Christ. 1. Tim 2. The Papists set up a number of Mediators & Advocates besides. The Scriptures teach that no man can lay any other foundation, then that which is already laid Christ jesus 1. Cor. 3.11. The Papists have laid Peter & his successors for the foundation of their Church. 4 two They disagree from the sanctions of Ecumenical Counsels: The Apostles in the I. Synod decreed that the Disciples should not be burdened with Ceremonies, Act 15. The Papists have tired & even oppressed the Church with that yoke. Yea the Pope expressly contemneth all Counsels, and exempteth himself from their authority. 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 Council it was decreed, that if any man came unto Ecclesiastical dignities by Simony, he should be deposed. But who is he amongst Popish Bishops, or Popes themselves that is free from this sin. In the Council of Basill it was decreed, that the Romish Court should take no money for confirmations, collations, dispensations, elections, postulations, presentations, benefices, benedictions, yea not for the pall itself. But if the Pope had obeyed this sanction, his Kitchen had been quite frozen by this time. The Maguntine Council ordained that what goods soever were bequeathed unto the Church of Clergy by will and testament, it should be repaid again unto the Heirs. But the swarms of idle Friars could not endure this. In the I. Nicene it was ordained that the Clergy might marry; & also that every Metropolitan should have absolute jurisdiction over his own Bishops, to hinder appeals to Rome. The Papists teach flat contrary. In the African, Carthaginian & Council 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 will none of that. Briefly the Papists teach flat contrary unto the Melivetan, Chalcedon, Gangrense, to the sixth Synod, to the Ancyran, Lateran, and other Counsels, as I have declared at large, Lib. 1. de Antichristo, Cap. 18. 5 Ill How well the Papists consent with the Fathers, appeareth before pa. 92. & is manifest by that the Jesuits will not acknowledge them to be Fathers, in that wherein they teach otherwise then the modern Popish Church doth. Patres non censentur Patres, cum suum aliquid, quod ab Ecclesia non acceperunt, vel scribunt, vel docent. joan. Duraeus in Confut. 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 Spirit of the lords mouth. 2. Thes. 2.8. vanquish, nor the conjoining forces, malice, & machination of Pagan, jew, or other her most powerful enemies, nor yet that which is infinitely of far more force to this end, the b Here they confess the lives of their professors to be wicked which they denied before in the 8. & 22. Reas. of Relig. wicked lives of several her professors & chief rulers either have hitherto, or shall to the world's end (as we assuredly believe) ever be able to extirpate it wholly, or so to darken the visiblity, or beauty thereof, as to make it no where to appear, or not to shine: Nay, God hath always been so strong on her side, as the more she was persecuted, the more she multiplied. An observation that long since caused (a) In Triphone. justinus to resemble c Prove that. our Church's 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 seed of Christians, one dying, and many rising thereof. Neither can it be well doubted, but that if our religion (to speak with c Act. 5.39. wise Gamaliel) had been of men, & not of God, it would have been 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 sects have perished in much shorter while, agreeably to the saying of the Apostle S. Paul, d 2. Tim. 3.9. They shall prosper no farther, and to that of S. Peter, (e) 2. Pet. 2.3. Their perdition slumbereth not. Sith therefore our Church is not only not sunk, or obscured by any might, or never so violent storms of oppositions, but rather as the Ark of Noah, the greater the deluge & waves, the higher, and more illustriously she mounteth, it follows, that of all others she 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 devil) shall not prevail. Resolution of the 36. Reason. Popish religion is that which no persecution could any time vanquish. Ergo: It is true Religion and to be tolerated. ANSWER. 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 upon Papists. 3 Popish Religion was indeed to be vanquished & consumed by no other means, but by the Spirit of the lords mouth, and shall utterly be destroyed and abolished by the brightness of his coming. 2. Thess. 2.8. So far therefore 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 Professors have had always upon every need occurring, power and grace a Not to castout, but to conjure. to cast out Devils of the bodies of the possessed; the first of all other b That manner of casting out devils hath seized long since. Onuplirius de vita Pij quint. signs, which our Saviour himself gave, for having his true believers distinguished from others. And this gift is so well known, by continual execution thereof, to reside in the Roman Catholic 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 recital of particulars. Pius Quintus, Pope of late memory, dispossessed e Jmpudent lies. tactu stolae, & data benedictione; only by touch of his stole, and by giving his benediction. And how frequent these effects, not only upon persons possessed, but in driving away Devils also from the places they most infestuously haunted, have been even newly wrought in both the Indies, where no other Religion professing Christ, is known, but the Catholic Roman Religion only Petrus Martyr, Gonzalus Ovetanus, in their histories of the Indies, and Gonzalus Mendoza in his history of China, do give most ample testimony. Resolution of the 37. Reason. Popish Religion is that whose Professors have had always power & grace to cast out Devils of the bodies of the possessed. Ergo: Popish Religion is true and to be tolerated. ANSWER. 1 IT is most false that the Papists have power to cast out Devils: Their Exercistes have no warrant nor promise out of the word of God to attempt any such thing: and it is most certain by many memorable examples, that they are ridiculous unto the Devils themselves. 2 If at any time the Devils go out of the possessed by Popish exorcizing, undoubtedly he is not cast out, but doth willingly (how unwilling soever he seems to be) leave the body, to gain many souls. 3 The Protestants have power to cast out Devils out of the Possessed by Prayer and Fasting, which are the ordinary means which Christ left in his Church for that purpose; Mark. 9.29. And do so, as is certain 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. & judicijs 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 & jeiunijs impetremus patients salutem à DEO; & abigamus jeiunijs & 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 have been tedious enough already. no more particulars) which by more means, & stronger than any other kind of religion, keeketh, b How true this is appeareth in the answer. by the nature of her doctrine and holy ordinances, the subjects allegiance to their temporal Lords; teaching that (a) D. Tho. 1.2 q 96. art 4 Council Ephe to 4. ca 16 Peltano interpr. the just laws of Princes do bind in conscience, and some kinds also of unjust laws upon fear of scandal; and likewise decreeing (b) Condil. To let. 5. cap. 1. & Concil. Meldense ca 14. & 15. that all such as move sedition against their Sovereign, or obstinately impugn or disobey his lawful commandments, should be c And why not presently hanged? presently excommunicated, and all the faithful debarred to keep them company. And a religion, which hath evermore blessed the kin●s, that were her d The lovers of the great whore are made partakers of her plagues. lovers and children, with more peace, with more love of their subjects, with more prosperity, with more victories, with more true glory, with more temporal and eternal renown, than other Princes, who were her enemies, or aliens at any time attained to; as the registers of former ages, and the memorial of the present, are most clear and e We deny it and you can never prove it. undeniable witnesses. Resolution of the 38. Reason. Popish Religion by more means and stronger than any other kind of religion, keepeth by the nature of her doctrine and holy ordinances, the subjects in due allegiance to their temporal Lords. Ergo: Popish Religion is true, and consequently to be tolerated. ANSWER. I To the Antecedent. 1 THE vanity of this reason is detected in many places before, & especially in the Answer unto the first reason of state, pag. 6.7. But more particularly; 2 What dare not these brasen-faced Suppliants affirm, if happily thereby they may obtain their desires? They say Popish religion by nature of her doctrine keepeth the subjects in due allegiance to their temporal Lords, yea and that more than any other kind of religion. A bold assertion! This dependeth upon the trial. Let us open their books, and see what their Rabbives teach. 3 Behold the whole torrent of their writers Commentators, Positive writers, Schoolmen & canonists uniformly, with one and with open mouth proclaim these Suppliants impudent Liars, & dissembling Hypocrites. For all of them hold this Position as an article of faith, Heretical & Apostaticalls Princes are to be deposed; & not to be obeyed by their subjects. Let us hear them speak. 4 FIRST the Popish Commentators say. Our Kings may be deposed in many cases, either by the Pope, or by their own subjects. Alphonsus Tostatus Com. in 3. Reg. cap. 11. quest. 35. 5 SECONDLY, their Positive writers speak. The Pope by the fullness of power which he hath over all Christian Princes, may for the sin of heresy deprive heretical Kings & Princes from their Kingdoms and Empires; & in temporal things exempt the Christian an people from their obedience & subjection unto them. joanes Driedo Tom. 2 lib. 1. de Libert. Christian. cap. 14. pag. 40. D edit. Lovan. Anno 1552. in fol. 6 THIRDLY, amongst their Schoolmen; Thomas Aquin as disputeth this Question, Whether a Prince for his Apostasy from the faith looseth his dominion over his subjects, so that they are not bound to obey him farther? and concludeth it affirmatively, 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 eunden locum. And Seraphinus Capponus, who addeth this reason thereof, Whosoever violateth his faith unto God, must have the faith of others violated unto him. Cappou. in 2.2. Tho. q. 12. a. 2. Gregorius de Valentia hath these words, For the sin of Apostasy any man may be deprived of his dominion over his subjects. There is * Note! no doubt of this assertion amongst true Catholics. Yet heretics deny it, lest if they should approve this, they might seem to pronounce sentence against themselves. Greg. de Valent. Tom. 3. Commentar. Theologic. q. 11. punct. 2. col. 439. D. And again. They inourre the deprivation of their politic power de facto, who for heresy are excommunicated by the sentence of an Ecclesiastical judge; so all the Divines do commonly hold, who also do absolve the subjects from their oath & allegiance, forbidding them to obey them, to wit, if they can * Note well! deny their Kings such obedience without some notable detriment or loss, for so this is to be understood. Thus far Greg. de Valentia tom. 3. Com. col. 444. C. who faith farther, Subjects may lawfully deny their obedience to an Heretical Prince. Ibid. E. And, Ho that demieth his faith unto God, is worthy to whom his subjects should deny their fidelity. Ibid. col: 446. A. Dominicus Bannes writeth thus. After that the declarative sentence is given for heresy, the Prince doth unjustly possess his kingdom & princedom, & doth unjustly exercise jurisdiction over his subjects: And the subjects are bound to exempt themselves from his obedience, yea & to wage war against him, * Oh note! if they have sufficient strength. But if it be to their great hindrance, as joined with the danger of Death, loss of their goods & c? then such subjects are not bound to wage war against their Prince, nor to exampt themselves from his obedience, if they be not in mortal danger to fall away from the faith. Out of this Conclusion it followeth that the * Note best of all! faithful Catholics in England, & in Saxony are to be excused, who do not exempt themselves from the power of their Superiors, nor wage war against them; for commonly they have not wealth & strength enough to war against their Princes, & they are in great danger. So saith Dominicus Bannes in 2.2. Tho. q. 12. a. 2. col. 479. A. B.C. edit Lugdun. 1588. Martinus Ledesmius in 2.4. Tho. q. 15: a. 5. fol. 120. col. 4. is of the same judgement. 7 FINALLY, their Canonists decree & ratify the same Conclusions. Gregory VII. saith, We keeping the statutes of our holy predecessors, by our Apostolical authority do absolve from their oath & allegiance such as are so bound unto them that be excommunicated, & we forbidden them by all means, that they observe no faithfulness, nor obedience unto them, until such come to make satisfaction Caus. 15. q. 6. c. Nos Sanctorun. jac. Simancha writeth. For the King's heresy, not only the KING himself is deprived of his kingdom, but also HIS * Note still! SONS cannot succeed after him. jac. Sim. lib. de Catholic. Institut. Tom. 11. tract. Illustr. in utraquex juris facultate jurisconsultorun. part. 2. tit. 9 f. 132. nu. 259. The same Position holdeth joannes Lupus, Deture Navarra par. 1. §. 7. Also Antonius Corsetus saith, A Christian King becoming an Heretic, looseth his Kingdom, which is given unto * Good again! a Catholic possessor. Cors. de Pot. Reg par. 5. nu. 6. See Bald. in l. 1. in 13. Col. in reap. C. de emanci. libe. & Notat in C. 1. de praescr. 8 Note, I beseech you in the bowels of our Saviour Christ jesus, mark I say, you illustrious & thrice renowned Kings whose eyes & hearts GOD hath opened to behold his truth, and unfeignedly to embrace the Gospel of his Son; this is the king-quelling doctrine of Popety, this all their writers teach, professing that all their Divines hold so, that all true Catholics believe so, and calling them Heretics that doubt of it. Behold Popish religion armed to cut your throats! And that you have been hitherto safely protected, it was no through the innocency of Popery, or defect of Papists malice & hatred against you, as Dominicus Bamnes acknowled ●●eth, poison, to stab, & to murder you, & through the special blessing and preservation of Almighty GOD, who never faileth such as trust in him, & faithfully call upon his name. 9 But that all men may see the vanity & falsehood of this wicked and devilish doctrine of Popery; What can all the Papists in the world, or all the Devils in hell say to this that followeth. No King by the law of Nature or by the law Divine can be deprived of his Kingdom or dominion over his subjects, for falling away from the faith; the reason hereof is plain; because Faith is not the foundation of dominion, but some other politic title having force and strength from the law of Nations; as the title of hereditary Succession, of Election, of Conquest or just acquisition by lawful war etc. which titles may remain and stand firm without Faith. 10 This I have argued upon supposition: But our Kings and Princes have not (by the mercies of GOD) fallen from the faith, they are no heretics, as we are ready to demonstrate out of the word of GOD against all Papists & powers of Satan. The Popish Princes are they who fell from the faith, and worship the Beast: and therefore their decrees stand in force against themselves, not against us. two To the Consequence. If Popish religion did teach nothing against the lawful authority of Kings and Princes, yet were it not therefore true religion: for it might err in the foundation of faith, & against other parts of the Scriptures; as it is manifest it doth: wherefore it is neither true nor to be tolerated in any Christian society. Nor are these (o most gracious Sovereign) the only respects, that thus embolden us to become humble suitors at your Highness' foot, for toleration of Catholic religion; a Yet more reasons, but our manifold b Causeless complaints. dangers under-gone, our several losses and indignities sustained, and the store of Catholic blood that hath been shed, for affecting your mother's Rights and Title, and for seeking how to secure her piteous distresses & person, (the worthiest Queen that many ages enjoyed living a long imprisoned Confessor, and dying a most glorious Martyr,) serve also to plead and cry to your Majesty, for commiseration of our case, & grant of the Petition we make. And as our true love, zeal and tribute of service, did not then dilate and extend itself on y towards your highness dear mother, but in & throu●h her, reached also to c Sore against the Papists wills your sacred Majesty; so since the time of her happy Crown of Martyrdom, our wishes endeavours & actions, have ever leveled, as much as lay in our power to the most advancing of your d Prove that, Parsons denieth it. majesties Title. Yea the pressures and afflictions l●aded on us for this cause, were in a s●rt comfortable, or not uncomfortable unto us, in h●pe of the relaxation and ease, we assuredly expected by your highness actual arrival to the Crown. So that now, if your excellent Majesty may not be moved, to permit the free exercise of the Catholic Religion, Oh, our hopes fed on, are not only frustrate, and our long expectations vain; but our temporal lots, by re-establishing of penal laws against us, become more abject, servile, desperate and forlorn, then ever before. Puritanisme differing from Protestancy in e Mere slanders and impudent calumniations. 32 articles of doctrine (as their own books and writings do witness) looketh up, spreadeth, & is neither suppressed with penalties, nor oppressed with indignities, but her professors receive grace, and hold high authority in the government: only the Catholic Religion whose professors suffered most for your good Mother's sake, and ever least offended your Majesty, is despised trodden under foot, maligned, punished, and must be, alas, by all violence f Amen. abolished, without regard of her venerable antiquity, or respect of the large dominions she otherwhere hath to her dowry, or of the innumerable conquests she hath made over all other Sects, from Christ's time hitherto, or of the multitude and impregnableness of her proofs, which her professors are ready, yea, press, and do most earnestly long to bring in public Dispute, for testimony of the doctrine she teach●th And that which moveth not the least admiration here in is; for that neither the inward belief of the Catholic Roman faith, nor the outward profession or defence thereof in words, seem to be the transgressions which are so sharply animadverted; but rather the only fault which is punished, and never sufficiently, as some think, punished in us, is the undissembled profession of our inward faith, in refusing to go to the Protestant Church A necessity, which under guilt of deadly sin, & breach of our Church's unity, all are bound unto, that believe the verity of the Catholic Religion, and purpose stil● to keep themselves her children: because the unity consisteth in the a Aug. de doctr. Christian. li. 3. cap. 6. & epist. 118. cap. 1. & Basil. in exhort. ad baptism. connexion of the members together, by an external reverence and use of the same service and sacraments, and is broken by having communion in either, with any other contrary religion. And it is an axiom among all Divines, that b Aug. de unit. Eccl. count Petil. ep. cap 2. & count lit. Pet. l 2. c 38 & in Evangel. joan. tract. 118 & in ser. sap. gest. cum Emerito ultramed, & epist. 152. Cypr de Simply. Praelatorum. extra ecclesiam non est sa●us. there is no hope of salvation but of the Church. To which La●tantius most plainly subscribeth, saying; c Lib. 4. ca vlt. divi. Instit. Sola ecclesia catholica est templum dei, quo si quis non intraverit, vel à que si quis exierit, à spe vitae ac salutis aeternae alienus est. The Catholic Church is only the temple of God, into which if any shall not enter, or out of which if any shall departed, he is an alien from hope of life and eternal salvation Neither doth the Apostle affirm less in sense, where he saith that d Ephes. 5.23. Christ is the Saviour of his body, & that e Ephes. 1.23. Ephes. 4.5. & Cantic. 6.8. the Church is his body. Nor is it possible to be conceived in any understanding, that two such repugnant and contradictory manners of serving God, there being but one Lord, one truth, one faith, one Church, as the Catholic and Protestant observe in their Churches, can be both good, or not one of them, very ungodly, and in no case to be communicated with under pain of eternal damnation. By the little which is said, your princely Wisdom may easily perceive, that cur abstaining from Church, is in us g Most false. Rom 14.14. & 23. Chrysost hom 26. in ep. ad Rom. & est sententia communis omnium Theolog. in 2 Dist 30. & D. Tho. 1.2. qu 10 art. 5. no formal act of disobedience, much less of selfe-wilfulnesse or contempt of your majesties laws (aspersions, with which, many would distain our refusal) but a true real obligation of mere conscience, especially for so long, as we hold the inward persuasion we do: in respect an erroneous conscience bindeth as strongly, and under equal pain, as doth the conscience that is best and most rightly informed To draw to an h J● is full time I think, they have babbled long enough. end; we most submissively beseech your Majesty, to conceive no otherwise of us, then of your most dutiful and loyal vassals: acknowledging in i Nothing but so: & yet not so neither, Read Bozius his book de Temporali Eccl Monarc. all politic and civil affairs, no other Superior than the sacred authority of your Highness, & resting ever most ready to accomplish all your commandments touching the same, were our lives never so certainly engaged in the execution; Only requesting, that in matters of soul & conscience, we may have leave, to distinguish an eternal Lord, for a temporal Lord, & to prefer our k They call darkness light. obedience to the one, before our obedience to the other, if obedience to Princes▪ against God, may be termed obedience; & not rather irreligious pusillanimity. And as we have presumed, mo●● precious Sovereign, upon confidence of your true royal disposition & benignity, to make known to your Princely consideration & wisdom our griefs, our hopes, the favour & connivance we desire, together with some few reasons, aswell of state as of religion, for showing the concordance that our request hath with the good of state, & also the grounds of our persuasion in conscience, why the religion we believe in is true. So do we carry a most tender regard of yielding all satisfaction to your Majesty, and to all other in authority, yea, even to those who stand most jealously conceited of the true affection & loyalty of Priests, the Pastors of our souls, towards your highness person, Crown, & the weal of the Realm. In whose behalf, we l These men will prescribe the King what to do. do therefore confidently and most assuredly undertake, that they all shall willingly & readily take their m But cannot the Pope dispense with these at his pleasure? corporal oaths, for continuing their true allegiance to your Maiestle and the State: or in case that be not thought aslurance enough, they shall give in sufficient sureties, n Avaunt knaves▪ what? are one or two treacherous Papists sufficient hostages for the security of of a Prince, &. safety of a realm? one or more, who shall stand bound, life for life, ●or the performance of the said allegiance, and of their fidelity and faithfulness in the premises. Yea, they most voluntarily offer yet further, that it so any of their number be not able to put in such security for their loyal carriages, that then they will all join in one supplication to the Pope, for recalling such o His Majesty needeth not the Pope's help for effecting this business. priests out the Land, whosoever they be, or how many soever. We fear to be tedious, and therefore we will shut up all in few words, Our hearts, our souls, and both, with deepest cries do most humbly & alike instantly beseech your most excellent Majesty to take pity of our afflictions, to compassionate our sufferings, and to relieve our long endured pressures, either by licensing the free use of our Catholic Religion; or if we may not be so happy, yet at least by granting a public Disputation to the end we may be heard, our cause tried, & our teachers receive confutation, and the deserved shame of their self doctrine, if in case they have misled us. A favour which the adversaries of our Religion have obtained in other Countries, and which our Country-oppositors seem in their books to be very desirous of, and is also of itself, of all other means, the most potent, to reunite all parties in one, the deceived being hereby let to see their errors. So that by the grant here of, no doubt your Majesty shall get eternal praise over the Christian world, the Protestant Religion everlasting fame if she prevail; the neighbour Countries great edification; the waverers, and such as are doubtful in faith, a stay and worthy satisfaction, as none greater; all posterity a right noble example and precedent to follow: And we your majesties loyal subjects must and shall always, as our bounden duty exacteth, rest, through the delivery out of the blindness (if so we live in blindness) for ever most strictly obliged to pray incessantly for your highness long life, and prosperous Reign over all your Dominions, with multiplication of immortal renown in this world, and of endless joys in the next. God save the King. O Lord, open the eyes of these Men. The authors Tears and humble Petition unto Almighty God. ALAS, alas dear GOD! Be there yet any left that plead for Baal! Hast thou not taught us, & revealed unto us the impiety and iniquity, the infidelity and irreligion of the Profession now urged! Have not we, after diligent inquiry, deprehended it to be Idolatry, Blasphemy and Profanation of thy name: as appeareth by the worship of Idols of bread, wood, stone; by their justifications through their own works, and so many other by means besides that only sweet Sacrifice of thy Son; and by their false worship, which is not a Service prescribed by thy word, but a mere devise of unpure, carnal, profane and devilish wits! Have not we found the doctrine and practice of it, as a Sea of Sin, to be the cause of all disloyalty, dishonesty and wicked conversation amongst men: as appeareth in that Antichristian Supremacy, whereby the Man of Sin, in the devilish pride of his heart and seat, challengeth unto himself fullness of power, and sovereignty of jurisdiction to do what pleaseth him in heaven, in earth and in hell, to dispense with what he list! What greater encouragement can there be to sin, then that a man may be sure for a little money, to have a sealed pardon, not only for any wickedness committed, but also for all he shall commit during his life & many hundred years after? So absurdly wicked is their doctrine & practice. If by going on pilgrimage, saying so many times over his beads, fasting so many days, giving so much unto Monks & Friars, or maintaining so many Masses, a man may satisfy for his sins, and appease thy wrath, o GOD, against the same; who will be restrained from any wickedness, or be careful for amending his life? But no marvel though so infinite a power of the Pope be so great a cause of sin; seeing the authority of absolution, which every Popish Priest hath, is so fruitful in this kind, to the encouragement and increase of wickedness. we have but too many woeful examples, of such who absolved their disciples before hand, to poison and to murder the sacred persons of our Kings and Princes, thine Anointed, If every Priest hath such a power to absolve from sin, what wickedness is there which these absolver's will not dispense with; and what security for an● Prince or State, where such Priests and absolver's may be enduted? What shall I speak of the dishonesty and uncleanness of their secret Confessions? of their Stews? of their orders of Monks and Friars▪ unlawful vows, and single life, which are causes of hypocrisies, adulteries, fornications, and a thousand abominations of uncleanness? What shall I speak of their Sanctuaries, privileged places, exemptions, immunities, appeals and protections, which must needs, by impunity, provoke men unto all wickedness? It is as clear as the Sun▪ both through thy justice▪ o most righteous GOD, who canst not but from heaven reveile thy wrath upon so great ungodliness, & the very nature & practice of Popish Religion, that it must needs be an enemy to all good policy (whose end is to repress sin) and stark poison & certain ruin of all kingdoms & States where it is established How long, o Lord, how long wilt thou endure these Lovers of Babylon! How long wilt thou suffer them to profane thy name, to defile thy sanctuary, and to seduce thy Children! We, thy poor Servants in the Universities, may write till our strength faileth us, preach yea cry out till we have lost our voices, and mourn till our hearts break, in defence of thy eternal truth, against Popish Antichristianisme: Yet until the Ministry of thy Word be established in every part of our Land, the bitter roots thereof will never be clean pulled up. Thou knowest, o GOD, that some of the Ambassadors of thy Son are sufficiently provided for; and we see and feel to our great grief that our Ministry in many, yea in most places, is unprovided, contrary to thy commandment, and to the just cause of fear of thy indignation against us for it, if it be not some way in time relieved. But this specially ariseth of the spoil which the children of Babylon in times past have made by impropriating and annexing the living of so many particular Churches to the maintenance of their Cloisters, Abbeys and dignities, by their Antichristian dispensations: Whereby they have left the Ministry so marvelously unprovided and so beggarly, as that in some places there are to be found many Parishes together, whereof all the live, that now remain to them, are not sufficient for the competent maintenance of one Man and his family. Which lamentable estate of our Church deterreth many from undertaking that holy and honourable Function, who having sufficient gifts, seeing the Ministry oppressed with beggary, and subject to other discredit and inconveniences arising thereof, bestow themselves in some other lawful calling, wherein they may be able to live in wealth and credit. By which means the unsufficient and unlearned Ministry seized upon the possessions of the Church, to the infinite hindrance of the Gospel, to the increase & strengthening of Popery, and the loss of thousands of Souls, which CHRIST JESUS thy dear Son hath bought with his precious blood. Alas, alas that the poor Parish, according unto thy ordinance, giveth the Tithe of all they have, to have a Man of GOD amongst them, who may teach them the right way to serve and honour thee, and to save their souls: alas▪ I say, that this Tithe should be taken away and still detained by the greedy Nabals & holdfast Laban's of the world, and applied to profane uses; leaving the poor spoiled of their goods, and the whole parish unfurnished of one, who should be their guide to everlasting life: By which devilish covetousness they make themselves guilty, not only of the horrible sin of Sacrilege, and of the robbery of the goods of the people; but also (questionless) of the destruction of many thousand Souls, in taking & detaining from them the means whereby they might be taught unto salvation. Alas, that for any cause, so many souls of thy People should perish. Thou dost not delight in the death of a sinner, and thou canst do whatsoever thou wilt both in heaven and in earth, thou mannagest the hearts of Kings, & commandest the Rulers of the pe●ple: Incline, I beseech thee, the royal heart of our KING, o Lord, and of the Peers and Nobles of this kingdom now assembled together, to take pity upon the miserably-distressed Souls of thy children, that by thy special favour and grace they may find out some reasonable means, whereby every Parish may recover their own again, to the maintenance of a worthy Minister amongst them. Behold, o heavenly FATHER, thy CHILDREN in many places of this land cry for bread, even for the bread of life, and there is no man that breaketh it unto them; the tongues of many cleave to their roof for thirst being ready to perish, and no man giveth them the water of life to quicken their souls. We cry unto thee, o Lord, thou art our FATHER, hearken unto the tears of thy CHILDREN, and graciously grant our request, even for thy dearest Son JESUS CHRIST his sake, who hath shed his most precious hartblood for our Redemption: so shall the saved Souls of thousands praise thee together with thy Son, and the Holy Ghost for evermore. Revelat. 7.12. Amen. Praise, and Glory, and Wisdom, and Thanks, and Honour, and Power, and Might, be unto OUR GOD for evermore. Amen. FINIS.