A CONSIDERATION OF the Papists Reasons of State and Reli­gion, for toleration of Poperie in England, INTIMATED IN THEIR Supplication vnto the Kings Maie­stie, & the States of the Pre­sent Parliament.

Mich. 7.10.

Shee that is mine enemie, shall looke vpon it, and shame shall cover her which said vnto me; VVhere is the Lord thy GOD? Mine eies shall beholde her: now shall shee bee TRODEN DOVVNE as the mire in the streetes.

AT OXFORD, Printed by JOSEPH BARNES, and are to bee sold in Paules Church-yarde at the signe of the Crowne, by Simon VVaterson. 1604.

To the Christian Reader.

AS I haue professed heeretofore (in my Treatise against the Pa­pists first Petition) so heere a­gain I protest, that, this fourth Supplication beeing directed vnto his Maiestie, I haue not presumed to Answer any thing at all thervnto; because I know his Highnes Christian & heroicall Spirit is only wor­thy to giue Answer in this case. Notwithstanding, seeing the impudencie of the Petitioners is so intole­rable, that in so flourishing an age, & vnto so learned a Prince, they dare exhibite their idle fancies, and vaine toies (being vtterly devoide of better Argu­ments) which they haue scraped out of the often-refu­ted writings of their owne Sophisters, and couched togither without forme or methode; I haue bin once a­gaine imboldened to consider of their Reasons, which (I hope) I haue proved in sufficient to force such a Cō ­clusion, as should bee the overthrowe of our Christian Church and State, of the Gospell & his excellent Ma­iestie. I confesse my paines heerein might well haue bin spared, and indeed had I known so much in time, I would not haue made this parénthesis in my Studies; considering that a thrice-learned & reverend Father of our Church M. Doctor Sutcliffe the worthy Deane [Page]of Exceter, hath even already (as the report goeth, al­though I haue not yet seene his Booke) amated these importunate & shamelesse Petitioners, & made them as mute as a fish, not daring to exspect any other AN­SVVERE (in reason) at his Maiesties handes, but Le Roy ne le veu't pas▪ yet forasmuch as diverse books, being written in diverse methods of the same argument or subiect, are not vnprofitable; I haue bin bold not to suppresse what I had done already, commit­ting the su [...]cesse vnto Almightie GOD, and my selfe herein vnto the Censure of the learned, who (I pre­sume) can not but iudge Christianly and charitably of my good meaning and endevour to promote the com­mon cause, against the common adversarie. Fare­well.

Oxford, from St. Marie Hall. 13. of Aprill. 1604.
Thine ever in the Lord, Gabriel Powel.

THE PAPISTES SVPPLI­cation vnto the Kings most ex­cellent Maiestie &c.

Most high and mightie Prince, and our deerestly beloued Soveraigne.

How can Pa­pists without blushing ac­knowledge his Maiesties title vnto the Crown of England to be DIRECT: seing they haue heretofore by tooth & naile most indirectly & mo [...]t vniust­ly oppugned the same Which traiterous Par­sons confesseth; albe it, for ex­cuse, he assu­reth himselfe, that whatsoe­ver hath bin said, writen, or done by any Catholike a­gainst his Maiesty, which with some others m [...]ght breede disgust, hath beene dire­cted to the end (for sooth) to make his Maiestie nrst a Catho [...]ike, and then our King as if treason [...]ed treacherie against his Highnesse could make him a Catholike; or the denying and impugning of his direct and iust title tended to make him our King. Rob. Pars in his Treat. of three Convers. in the Dedicat. Addition to the Catholikes. SO many causes concurre, wheresoever we turne our thoughts and these most great of reioycing as we know not with which wee should begin the count, nor on which to ground our chiefest ioy. Your Maiesties, direct tide to the Im­periall Crowne of the Reasme, both by lineall descent, and prioritie of blood, & your Highnesse most quiet accesse to the same (Gods on [...]y worke, aboue the expectation of man) do, (as by most right they should,) exceedingly p [...]s­sesse and englad our harts: Also the thrice fortunate vniting of the two Kingdomes (which not seldome in former times haue bin much infestuous one to the other) and this after so sweete a meane, as by rightful deuolution of both Scepters to the immediate issue of either Nation, cannot but in semblable proportion multiplie and advaunce our ioyes; nor can we any way doubt, but that thest egth of the Mo­narchy (now in de inuincible by the vnion) will ever be most able to preserue these our ioyes vnto vs, and make them perpe [...]ual, either kingdome being such a fortres and countermure to other, and both so abounding with men and shipping, as no forraine enemie, howe potent soever, vnlesse he fi [...]st be wearie of his owne for [...]unes, dare e­ver adventure to offend or picke quarrell vnto: Likewise the hope and strongest affiance which your Maiesties raigne over both nati­ons [Page 2]yeelds, of reducing the bordurers of either Countrey to Christi­an order: of turning to cōmoditie the vast quantity of ground, which, by reason of the sauage demeanor among them, hath, time out of mind, layne wast and vnoccupied: and of enioying peace, commerce and trafficke with all Nations, a blessing most soveraigne, and which alreadie is lighted on vs in good measure: Then, the vnspeakeable benefite of your Highnesse fitte yeeres to governe, and your long & successefull experience in the affaire, being the Arte of Artes, & of­fice of God, farre more intricate d [...]fficult and combersome then anie other kinde of ministration, or state of life on earth: Then also, the speciall consolation which all men take in your Maiesties regatdfull loue toward the Nobilitie of the Realme, as hauing alreadie resto­red some to their lost dignities, and endowed others with honor and authoritie in State: Lastlie, to omit other infinit particulars of lesse moment, the good triall of your Highnesse prowesse, wisedome, iudg­ment, clemencie, bountie, compassion, the edification of your exem­plar life (of like force to your subiects for fashioning their manners therevnto, as were the twigges of partie colour, which the Patriarch Jacob laid before the flocke of sheepe he had in keeping, at the time of their conceiving,) the noblest disposition of our yong Prince and his brother, the rare vertues of their Queene-mother, our most re­spected Princesse, and the hope of such store of children from both your bodies, as may to the worlds end most renowmedlie spread and perpetuate the roiall coniunction, name & familie: We saie, all these, and other like gracious respects doe so aboundantlie replenish our harts w th ioy, as no temporall thing can more in the world. And to the end these our ioyes may ever inhabite in our soules prosperoulsly without change or diminution, we your Maiesties reuerētly affectio­nate subiectes, doe prostrately beseech your most Princely conside­ration, to commiserate ourCauselesse cō ­plaints, not of persecution for Religion, but of Christian Ju­stice for treasō. grieuous & long indured pressures for confessing the Catholike Romane faith; thePopish Reli­gion is the high and brode way to destruction, which we have elsewhere pro­ved as large. all onely meane (as we vndoubtedly beleeue) of saving our liues eternally.

We doe not presume (our dread Soueraigne) to begge the allow­ance of some fewe Churches, for the exercise of our Religion, nor yet the allotting of any Ecclesiasticall liuing towards the mainte­nance of the Pastors of our Soules (a benefite that is not denied by the Princes & State politique ofToleration is graunted in o­ther Countries of necessitie and disability of the Papist [...] part to expugne and ruine the Protestants. other Countries, where diversity of religion is tolerated, and infiniteIf toleration brings with it such infinite good, wherefore doe not the Papists perswade the Pope, and all Popish Princes to embrace the sa [...]e? good found to arise therof) but the only degree of favour that wee seeke at your Maiesties handes in th [...]s case, is, that out of your Princely compassion, you would be plea­sed [Page 3]toAn vnreason­able request, as may appeare manifestly in the sequele. reverse the penall lawes, enacted by our late Soueraigne a­gainst Catholike beleeuers, and to license the practise of our Religi­on in private houses, without molestation to Priest or lay Person for the same. For this (most gracious Prince) we intreat, for this we shall ever continue our humble petitions, and the suite being (as our faith assureth vs) for the not abolishing ofAntichristian Religion, every true Christian knoweth, is nei­ther the Cause nor honor of GOD: but ex­treame disho­nor, and blas­phemy againest God. Gods noblest cause and honor vpon earth, and no waies against thePopery is most pernicious vn­to the peace, strength and safetie of the kingdome, as appeareth in the Answere vnto the Reasons of State. peace, strength, or safetie of the Kingdome, but rather much conuenient (it haply not necessary) for the good preseruation thereof, and also, for that the obtaining of the suite would bring vnspeakeable renowme to your Maiestie, with all the chiefest Rulers of the Christian world, and endlesse comforte to thousands (who otherwaies living against their conscience, must needes abide in continuall horrour of Soule) wee cannot thinke it a breach of dutie, and lesse thinke it a pointe of disloyaltie, ever lowly to solicite, yea petitionarily to importune your Maiestie, for the hap­pie graunt of so manifold, farre-spreading and vniversall a blessed­nesse. And because wee would not be thought to speake vnadvisedly in the premisses, we crave leave of your gracious Maiestie to adioyne a few briefe reasons for remonstrance of that which is said.

ANSVVERE.

TO speake nothing of this excee­ding ioy, wherewith the Papistes pretend they are affected, by his Highnesse most quiet accesse in­to the kingdome: although wise men may well suspect their affe­ction herein to be rather in shew then in deed and truth; and my selfe can testifie that here in Ox­ford, at what time his Maiesty was proclaimed King of England, &c. A man might easily haue traced & culled out every Papist within this City, (if the rest were so affe­cted, as those whom I haue either seene, or heard of) by his extraordinary and vnmeasurable yelling, howling, & sobbing for griefe, that their longWeston. 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 [Page 4]in vaine; some of the simpler sort crying out in expresse tearmes, Alas, alas, how shall the poore Cathôlikes do now! we are all vndone! we are vndone! whereas al his Ma­iesties liege Subiects, by manyfold tokens, declared their extraordinary reioycing. To speake nothing, I say, here­of; I will come to the maine Proposition of the Supplica­tion; which is, That his Maiestie would be pleased to reverse the penall lawes, enacted by our late Soveraigne against Papisti­call beleevers, and to license the practise 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 craue any thing vnadvisedly, the adioyne their reasons for remonstrance of what they desire.

The Papists Reasons for toleration of their Religion.

THe Reasons which the Papists alleadge for tolerati­on of their Religion in England, are of two sortes; Reasons of State; and Reasons of Religion. But how forcible these are for their purpose, the sequele will declare vnto the indifferent Reader. First therefore let vs heare their Reasons of State.

Reason of State. I 1. REASON OF STATE.

THe world knoweth that there are three kinds of subiects in the Realme,A malicious calumniation of our Christi­an state. the Protestant, the Puritane, & theNote the Pe­titioners policie in this tearme: they say not Catholikes, but Catholikly affected, to the in­ [...]ent that to make their partie the stronger, they might challendge, vpon exception, all such as be not zealous Protestant, children, neutrals, & such as be ready to embrace any Religiō; these the Petitioners tearme Catholikly affected. Catholikely affe­cted: and by general report, the subiect Catholikely affected is not inferior to the Protestāt of Puritane, either inIf you m [...]ane plainly Papists, the world know­eth that, in comparison of the Protestants, they are but as it were a handfull of theeues amōgst honest subiects howsoever you are bold to bragge that at this present there are within the Realme more Catho ikes and Catholike Priestes thē there were forty yeeres since. Matth. Kellison in his Survey, in the Epist. Dedic. almost at the latter end. number, or alliāce, [Page 5]or generosity of spitite and resolution. Which multitude or thirde kinde of subiects, would through the benefite ot the dispenall vse or toleration of their religion, holde themselues infinitely obliged to your Mai [...]stie, and be ready in all occurrences very willingly to sa­crifice their liues and last drop of blood in any service soeuer belon­ging to the defence of your Maiesties person, crowne, or dignitie: whereas being debarred of the saide fauor and freedome of consci­ence (in which consisteth the true comfort of soule, and all Christian courage) they must be forcibly drivē toThese be faire shews; but their third Petition, even in the ve­ry beginning, by the example of the Jsraelites Petition vnto Rehoboam, and the effect thereof, which they alleadge, declareth what loyall harts the Papists beare vnto his Maiesty, in case of deniall of their request. But his Highnesse is wise enough (God be praised) ti prevent such revoults. lament their hard fortunes to lie groaning vnder their crosses, and consequently without spirite or forwardnesse in action, vnapt for any imployment, as persons o­verwhelmed with griefe and desolation of their most piteous & mi­serable state.

Resolution of the 1. Reason.

The Papistes, through the benefite of the dispenall vse, or tolera­tion of their religion, would holde themselues infinitely obliged vnto his Maiestie, and be readie in all occurrences verie wil­lingly to sacrifice their lives and last drop of blood in any ser­vice soever belonging to the defence of his Maiesties Person, Crowne, or dignity.

Ergo.

Toleration of their religion is to be graunted vnto them.

ANSWERE.

THIS reason the Papistes haue vrged heretofore in three severall supplications exhibited by them at se­verall times vnto his roiall Maiestie; and is refuted in the Answere vnto their first supplication, pag. 20. Yet forasmuch as the Petitioner hath newe furbished them same over a­gaine, and heere even in the forefront of this fourth Sup­plication placed it to be first considered, as the maine and principall motive, wherevpon his whole request is groun­ded: I will not be a ggrieved to take the paines to refute it once againe. I answere therefore.

I. To the Antecedent.

1 If the Papistes doe not holde themselues obliged vnto his Maiestie, except he graunt thē Toleration, thē what cause haue they to reioyce so much at his accesse into this kingdome; as they pretend they do, in the beginning of this supplication?

2 Their allegeance heere promised, is vpon conditi­on, that his Maiestie will grant them free exercise of their Idolatrie and superstition, but promise nothing in case of deniall. Yea they blush not to say expressely, that then they will bee without spirit or forwardnes in action, vnapt for any employment &c. and yet not without generosity of spirite and resolution, to practise treacherie against his roiall Persō, and the State; as they were accustomed to doe in our late. Soveraines daies.

3 If the Papists had promised absolute loyalty & ser­vice vnto his Highnes; yet could they not haue performed the same: all their subiection 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 Iudas, who diligentlie attended his Master whilest he kept the bagge: & after­wards, when he had no more hope to gaine that way, per­fidiously and traiterously betraied him.

5 If the Pap [...]sts were tolerated to exercise their reli­gion freely, without molestation; their obedience & loy­alty vnto the King would be much lesse then now it is: because their Religion, in the Articles thereof, being trea­son against the lawfull auctority and State of Kings; they would professe and practise the same, with more boldnes & impudency thē now they dare. And that the Articles of their Religion be flatt Treason, I have proued alreadie in the Answere vnto their first Supplication; which because they be but short. I will heere againe insert.

  • I The Papistes hould; That the Pope may excommuni­cate Kinges.
  • [Page 7] II That the Pope hath power to absolue subiects from their faith and allegeance.
  • III That the Pope may depose Princes from their scepter and crowne.
  • IV That any private man may bee made executioner to murther, or to poison the excommunicated King.
  • V That it is lawfull to kill a Tyrant.
  • VI That a King breaking and contemning the cōmon lawes of the l [...]nd, may be deprived of his crowne by the people.
  • VII That there be other causes for the which Princes, and great personages may be slaine.
  • VIII That faith must not be kept with Heretikes.
  • IX That whosoever is not within the communion of the Po­pish Church is an Heretike; and consequently, that his Maiestie of England is such a one.
  • X That no Cleargie-mā can cōmit treasō against any tēpo­rall King, because he is not the kings subiect, but the Popes. Vide Orat. ad Reg. Galliae de Restit. Iesuit. Et Eman. Sà in Aphorism. Et Bellarm. lib. de Exempt. Clericorum. Et Catechis. Iesuit. lib 3. cap. 26. pag. 235.

6 Againe, seeing the Papists bragge, evē in the time of their restrainte, that they are not inferiour to the Prote­stant or Puritane, either in number, alliance, or generosity of spi­rit and resolution. What will they not dare to attempt whē their number is increased, by immunity of profession?

7 By vertue of Popish Religion the Ecclesiasticall state, or Cleargie of their Church, are not the Kings sub­iects; but challenge immunity and exemption from his Highnesse power, from his indiciall Courtes, & in case of ordinary cōtributions. Wherfore toleration would make these men yet more insolent in with-drawing their alle­geance from his Maiestie.

8 Put case, Papistrie were not Treason against the Kinges lawfull power: and also that the Cleargie of that Church would become very dutifull and obsequious vn­to his Maiestie: yet were not toleration to be admitted. Because it would breede innumerable troubles, and vp­roares [Page 8]in the state Ecclesiasticall of this land: which being disquieted and vnsetled, the civill regiment cannot bee long in peace.

II To the Consequence.

1 Howsoever his Maiestie might wish, in policy, that all Papistes might thinke themselues infinitely obliged vnto his Highnesse, and be ready in all occurrences to performe all ser­viceable duty, and awfall obedience in any service soever belong­ing to the defence of his Maiesties person, crowne, or dignity: Yet cannot his Highnesse allowe, or practise the meanes lea­ding therevnto, if they be simplie vnlawfull, and prohibi­ted by the law of God; such as toleration of Idolatrie and false worship is notoriously knowne to be.

2 The malice of Papistes against the Gospell being vnplacable, their treacherous hearts against men of con­trary Religion experienced and sufficiently knowne, and their practises against his Maiesties person and the State vncertaine: it fits not the deepe reach of a Prince so long experienced in government, to cure the head-ach by knocking out the braines, to remedy vncertaine and les­ser accidents, by opening free passage to most certaine & greater perilles.

3 The Papists may be compelled to become obedi­ent and dutifull subiects, without toleration of their reli­gion: By abating their multitudes and lessening their nū ­bers, by banishing their Priests, by planting a learned mi­nistrie for their conversion to true religion, & by the ma­king, and due execution of penall lawes against the obsti­nate and stubborne▪ Recusant, &c.

Reason of State. II 2. REASON OF STATE.

AGaine, the Puritane, as heeA manifest vn truth, and slan­der of the state. increaseth dayly aboue the Prote­ [...]tant in number, so is he of a more presuming, imperious, & hor­ter disposition and zeale, ever strongly burning in desire to reduce all things to the forme of his owne Idea, or imagination conceived, and therefore by discourse of reason not vnlike (the enterprise bee­ing [Page 9]to be paralleled by many examples) to attempt the overthrowe of the Protestant, and bring the kingdome, especially the Ecclesia­sticall state to a paritie or popular forme of government, if the Ca­tholike (perchaunce theA lowde lie of insinuating cō ­panions. powerablest let thereof) were once extin­guished: and to extinguish him, no meane more potent, then to for­bid and punish the exercise of his religion. And what confusion, ha­vocke, and effusion of blood such an attempt would worke in the cō ­mon-weale, it is easie to coniecture, whiles theMelancolike imaginations of malicious & restlesse braines, to set the State togither by the eares. Puritane with his complices, and such as thirst (an infinite number) to haue matters in scustling, doe impugne on the one side, and the Bishops, Deanes, Ca­nons, and the greatest possessors of Spirituall livings, with all those that doe adhere to them, defend on the other side, and either partie stifly and violently persecuting other, as is the custome in such com­motions, without regard of God or country. Which disastrous and most deadly mischiefe cannot in probability approach, or ever grow to head, so long as the Catholike findeth favour with your Maiestie in enioying the free vse of his religion. Or put case, the Puritan should ever adventure to make such an attempt, yet the ods agains him (he hauing two sorts of adversaries, the Protestant, and the Catholikely affected by the foresaid favour) are much greater then any way in reason or likelyhood the victory may be iustly 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 Puritanes, who increase dayly aboue the Protestants in number, &c.

Ergo,

Toleration of Papistry, must needes be granted.

ANSWERE.

I. To the Antecedent.

1 IS not the Kings Maiesty, and the whole Church of England infinitely beholding vnto the Papistes for their hote service against the Puritanes? Poore fools! who doth not know, that al their proiects, plots, machinatiōs, treacheries, designements and bloody attempts haue e­ver beene practised for the overthrow of the Protestant, [Page 10]and not of the Puritane? whose bookes haue they answe­red? whose livings haue they gaped for? whose bloode haue they thirsted after? was it not the Protestants? wit­nes hereof, their naked swords, their bloody pistols, their deadly poyson, wherwith they haue oftentimes attemp­ted the overthrow of our late Soveraigne Queene ELI­ZABETH of eternall memory, & of other principal Pro­testants of note. Witnesse also their bookes and writings, wherein they solely fight against the Protestantes, vomi­ting and disgorging their immortall hatred against them, and infintly commending the Puritanes before them. Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. Prote­stātibus sure sacraprastabiliores Puritant. Qui enim estis Pro­testantes, hominum indicamens iguavissimi omnium, religionis etiam fuco destituti, impijssimi aeruscatores, parati iurare 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 & sclander of our Chri­stian Church and State (I thinke) to affirme, that there are any Puritanes amongst vs, who are of a presuming, imperious, and hate disposition and zeale to reduce all things to the forme of their owne Idea or imagination conceaved, who attempt the overthrow of the Protestant, and to bring the Ecclesiasticall state to a paritie or popular forme of governement; and that such do in number increase aboue the Protestant.

3 But suppose there were such Puritanes in this king­dome; yet the presuming, imperious, turbulent, and hote disposed Puritane may be easily restrained, without the Papists helpe; by conference, perswasions, penallawes in case of obstinacie, &c.

II. To the Consequence.

1 To tolerate the Papist to exercise his Idolatry for cur­bing of the Puritane: were as much as to suffer the Iesuit, to goe on with his proiectes for repressing of the Secular [Page 11]Priest: or contrarywise, to license the Priest to practise his policie, for grubbing vp and rooting out of the Iesuit.

2 As the Priest and the Iesuit are not to be licensed, to warre the one against the other, but are both to be expel­led out of all peaceable Common-wealthes; so is neither the treacherous and seducing Papist, nor the imperious and turbulent Puritane to bee tolerated, to roost in any Christian State, the one to impugne the other: but both are absolutely to be repressed and banished.

3. REASON OF STATE.

MOreover, toleration of Catholike religion seemeth very conve­nient for strengthning and securing your Maiestie against all worldlyFond suggesti­ons, as appeareth in the Answere. attempts forraine and domesticall. Against forraine, in re­spect the cause why any such trouble should be once intended, must needs be in al probability the restoring of Catholike religion, which pretext or cause i [...] quite remooued by your Maiesties graunt of the free exerci [...]e thereof. Or if it should fall out, that not withstanding the happynes of the said most soveraigne fauour, any forraine Prince, or Princes confederated either on envy of your Maiesties greatnes, or vpon feare of what consequence the vnion of the three Kingdomes might proue in time should be so intemperate as either to inc [...]te cō ­panies within the Realme, or invade vpō the aboue named pretēce, no doubt but all Catholikes would eftsoone disclose the practise, and most willingly straine the vttermost of all their possible forces & re­sistance for withstanding the said enterprise, made by whomsoeuer, and vnder what shadow of title or authority soeuer. And if intestine warre or any vproare should happen through any disloyalty of theThere is no subiect likelier to make any vp roares or muti­ny, then the Pa­pist. subiect or other accident, there can be likewise no doubt (the Ca­tholike religion teaching all temporall obedience to Princes, and more severely censuring and punishing all sores ofEither the Suppliants speake by con­traries; or they equivocate in chic worde Re­bellion. rebellion, then doth either the Puritane, or the Protestant doctrine) but that all Catholikes would presently flocke to the banner of your Maiestie, & wi [...]h the effusion of their best blood first guarde & protect your roy­all person, and then defend all and singular your Highnesse rightes and prerogatiues. Abounden duety, as our selues doe right widing [...]y acknowledge, and the contrary a most detestable and treasonable offence, neverthelesse the readines and performance of our serviles heerein cannot butThey speake by contraries. increase your Maiesties strength and safetie of the Crowne and Realme the thinges we desire to haue beleeved, & would remonstrate.

Resolution of the 3. Reason.

Toleration of Popery is very conuenient for strengthening & se­curing his Maiestie against all attemptes, forraine and do­mesticall. Against forraine; for Princes woulde not attempte vvarre against him, the cause wherefore they shoulde doe so (the restoring of Popish religion) being taken away. Or if anie did fight against the King of meere envy: then the Papistes would disclose their practises, and manfully take his Maiesties part. Against domesticall; for then also the Papists would play the mē, & defend his Highnes against al intestine adversarie.

Ergo.

Toleration is not to be denied.

ANSWERE.

I To the Antecedent.

THE Antecedent is altogither false in everie parte and particle thereof.

1 Popish religion cannot be convenient for securing his Maiestie, being a Protestant King: Yea the Papistes themselues confesse, 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. de trip. Hom. Offic. cap. 14. pag. 198.

2 It cānot strēgthen his Maiestie against forraine attēpts. For the cause wherefore forraine Princes should attempt any thing against this kingdome, must be, in al probabili­tie, not only Restoring of Papistry (which indeed the Papists have ever attempted to doe by fire and sword) but also (as we have already saide, in the Answere to the first Supplicati­on, pag. 27.) violent humors of ambition to a Monarchie, of ma­lice and revenge vpon supposed indignities, the securing of their owne greatnes by impayring their Neighbours, &c.

3 If Religion were the cause of such warres; yet would not the warres cease for toleration: considering the Pa­pistes [Page 13](if they be not restrained) will never rest vntill they see an alteration, and full restoring of the Popish Idolatry.

4 If any of the latter cases should bee the cause of warre, yet cannot Popery strengthen and secure his Ma­iestie therein: Because it is not likely & probable, that the Papistes will sincerely and faithfully sight the bottailes of a Protestant King, against a Prince of their ownereligion.

5 Poperie cannot strengthen his Maiestie against [...] ­rest [...] and do [...]esticall forces. For in all reason, none are like to rebell at home, but Papists: as is man fest by the exam­ple of all the civill warres, which haue bin in England, or Ireland this 46. yeeres and vpwardes.

6 It is most probable that such toleration would ra­ther breed dissention and civill wortes at home amongst vs, then any way hinder or stay the same.

7 Popish Religion cannot any way secure the King against neither forr [...] nor d [...]sticall attemptes.

1 Because the Papister obedience and [...]idelay is pin­ned vpon the Popes sleeve; who when hee pleadeth, may discharge them frō their alloageanes vnto their Prince.

II Because the Popish saith wenkeneth the kingdom of people; considering the great number of Priestes, 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 al this superstition [...] breing rest [...] ­ned frōma [...]ge, wherby, [...] [...]hoy had noch [...]l­dren, or not daring to avow them most cruelly [...] ­dered them I the posteritie could not multiplie any thing in such sort, as if it had bin lawfull for them to [...]arris.

IV Because the practise of Popery impoverisheth the land of treasure: at is manifest by the infinite sum [...], which by a thousād means the Popish religiō drawes spō all the states and kingdomes where it is received.

[Page 14]V. In this kingdome of England the ordinary reve­newes and profits of religious men (falsely so called) rose to one third part of all the land, in the raigne of Noble King HENRIE the VIII. The furniture of their Churches with so many copes of all sortes of rich sluffe, was such as no King or Prince could weare better. Their massie crosses of silver and golde, their Idols of finest mettals; their ordinary charges of wax incense &c. the plate & iewels of Abbeiest. Priories, and other superstitious houses, were of infinite valew and price, (as I thinke) the Court of Augmentation might sufficiently testifie. Besides all these, the extra­ordinary charges of appeales and following suites at Rome; the paymēts imposed by most tyrannous op­pression both vpon King. Nobles, and all the people of the lād; the treasure drawne out of this kingdome, by names of Perter-pence. Palles, collatiōs, first fruits, and thousand such craftie & subtle titles of most ex­treame exactions, did so impoverish the state, as both the Kings, the Nobles, & al the people did grievous­ly complaine, as finding indeede the Court of Rome to be the very leach, that suckr the blood of all the land, and could neuer be satisfied.

8 Certeinely in respect of their owne, Antichristian kingdome, I must needes confesse, that for the establish­ment, continuance, security, wealth, and honour of the same, the Divell himselfe (whose depths their Popes and Peelass vnderstood) could never have devised any thing more politique and sit, then that which was devised by them.

II To the Cousequence.

1 If the Antecedent were true, yet ought nor the cō ­sequence be graunted. For [...] is to be done this good may come thereof.

2 His Maiestie may be secured from all attempts, for­raine or domestical, (God be praised) without the Papists [Page 15]helpe: Yea he is then most secure, when they are farshest off.

IV REASON OF STATE.

FVrthermore, both the suncient Philosophers and the States-men of latert me doe wrie, and common sense proclameth, that the glory, puissaunce and stablenesse of a kingdome, consist more in the true vertue and goodnesse then in the store & multitude of subiectes; because verstue begeneth glory, and is the cherisher of fortitude, both which disdaine nothing more then treachery and basenes of minde, the common slewees which conuey into all estates all that is disho­nourable. And it is seldome, if ever seene (most noble King) that they who are comstant obedient and faithfull to God in the religion theyNo mā can be faithfull to God in a false religi­on. beleeue, are not likewise true, subiectiue, and faithfull to their Kinge in all dutiesThe Suppli­ants should plainly declare what these du­ties appertai­ning are. appertaining. For as grace, the feare of sinne, and the loue of heauen doe worke them to the performing of the one; so will the same grace, feare and loue (the neglect being of equall damage in both) induce hē to obserue the other. Nay, they both are so neere­ly allied, depend so absolutelie one of the other, and are alike essen­tially Imcked togither, as the one cānot be either laudably or in disse­fulfilled and the other not accomplished.

How constant and faithfull the Catholike hath carried himselfe in the religiō he professeth, it appeareth by this, that neither theWhere divel­lish super otisis sittesh Judge, there neither Na [...]re nor Rea­son in aydare to plead the cause. What marveil then if desperat Papists, negle­cting their own safetie, & their Princes wercis, haue endured lesse, embraced the gallowes, and wilfullie suffered the iust reward of death? Have not Pagans and Jusidels suffered many thinges for their owne Idolatrous devise? Have not the benis womed winds of miserable men, by the subtill delusion, of Saran ben so bewitched, that they have not hinafraid to offer both themselues and their yourg bobes through vio uts flamec for the devils sacrifice? pay­ing of twenty pounds a moneth, onely for not going to the Piote­stants church, or where his ability could not affoord so much, there the leesing of two parts of his liuings, and the vtter forfeiture of all his goods, nor making of Priestes (the seeders of their soules) to bee maitors and their receavers, sellons (lawes and penalies that never,A wanifest slander, and vntrush. had similitude of instance or president in the worlde) either did or could make him to deny, or exteriorly to disguise his religion, or re­linquish to practise it: proofes, in all vnderstanding, most sufficient to convince, that he dreadeth God, feareth to offend his conscience, & that he Christialy seeketh to saue his soul. And if so, thē as we thinke there cannot iustly be made any doubte, but that he will likewise shew himselfe obedient and dutifull to his Soveraigne in all thinges that [Page 16]belong toHowe the Sup­pliants shewe themselues in their right co­lours, they will needes divide their obedience, and serve his Maiesty in tem­porall maiters, as farre forth and so long as pleas [...]h their spirimall Lord. Inferences that would make a horse breaks his Iuidle. temporall alleageance, or wherein soever the omission may taint or endanger the safety of his soule.

Of that which is saide, wee would, vnder your Maiesties gracious leaue, inferre, that the Catholike subiect is (if any other) the glorie, strength and perpetutie of the Kingdome, because hee prin pallie seeking: heaven in this world,Abraham said to Dives, Re­member that in thy life time then receavoof thy pleasures. Luk. 16.25. And Christ vn­to his Disciples for the world you shall haue affliction: Ioh. 16.33. The Popists looks for heaven heare, & for hell loveafoor. will not for the world be diverted, cannot be treacherous or disloyal, or vndutiful to your Highnes, but in every seruice, & distresse occourring, vndiant, re oues & most faith­full. By which it seemeth maniest, that it the Lawes of our deceased Queene should not be repenled; but more, if they should bee re esta­blished (a rigor which in it selfe presently, imbarketh vs into all cala­mities) alas your Grace doth not only thereby deprue yourThey hopely monacing his Maiesty is exters their request Imperi­all crowne and Realme of the best meriting aflection, and suppres­singly disable those your subiects, who otherwise would for their qua­lities stand your Maiestie and their Country in good service, and due much ong for opportunity to make known their readines that way; but your Highnesse by the same shall also giue occasion to the frailer sort, of adventuring their soules to everlasting damnatiō, by dissem­bling their faith and religion. Which inconstancy and vomanly part of theirs, how little credite or reputation it ought to bring vnto thē, or is cause of trust to your Maiestie, we leaue that prudent and heroi­call example to informe your Highnes, whichNiceph lib. 6. cap. 35. Nicephorus & others record of the Emperour Theodocius, who seeing aspeciall minion of his to haue changed his religion, therby to please and wind himselfe into greater favour, iudged him to loose his head, saying,That is, how can Pa­pistes who are mainers vnto GOD, but be Traisours also vnto then Prince. Si Deo fidō 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 keepe thy sidelitie with mee being a man?

Resolution of the 4. Reason.

The Papistes who are constant, obediout, and faithfull to God in the Religion they boleeve; will bee likewise true, subiective, & faithfull to then King in all dwens appartarring.

Ergo.

The Papistes ought to be [...]l [...]r [...]d firsty to exercise th [...] Religion.

ANSWERE.

I. To the Antecedent.

1 IT is not enough that a man bee constant, obedient, and faithfull in that Religiō which he beleeveth, ex­cept that his Religion be the only true Christian Religiō given of GOD for the saving of our soules.

2 Constancy and obedience in any Religion, doth not inferre subiection and faithfulnes (of conscience) to­wardes the Magistrate: but only constancy in the true Religion.

3 The Papists are not constant, obedient, and faith­full vnto GOD in their Religion; because their Religion is not of GOD, but of the Divell; and therefore the wor­ship which they performe in their Religion, is not done vnto GOD, but vnto the Divell; See Deut. 32. ver. 17.

This Reason is thus cōvertibly verified of the Pa­pists. The Papists who are traitours vnto GOD, are also traitors vnto the Magistrate, Againe, The Papists who are traitours vnto the Magistrate, are also traitours vnto GOD.

5 If the Papists were constant, obedient, and faithful in their Religion: yet can they not be so vnto the Magi­strate; because their Religiō, in the Articles therof is trea­son against the Magistrate, as I haue proved before. Hēce it seemeth that the Petitioner aequivocateth in these words, in all duoties APPERT AINING: for happily, he will inferre, that in what displeaseth the Pope, at AP­PERT AINETH not vnto Papists to obey.

6 The more devout and zealous the Papists bee in their Religion, the more treacherous and pernicious they are vnto his Maiesty and the State.

7 His Highnesse, and the State haue had too much experience already of the loyalty and fidelity of Papistes towards their Magistrates.

II. To the Consequence.

1 If the Papists were true, subiectiue, and faithfull vnto the Magistrate: yet cannot the Magistrate permit the free exercise of their Religion, being so repugnāt vn­to the lawes of God.

2 If the Magistrate coulde permit this; yet were hee not in policie to doe it: considering that scabbed sheepe will sooner infect the whole, then the whole cure the scabbed.

Reason of State. 5 V. REASON OF STATE.

BEsides, the good that, toBlinded with affection and partialitie. our vnderstanding, woulde redound to your Highnes and the whole Realme, by the grant of a tolerati­on, isStill they speak by cōtra­ries. manifolde and very greate; for that the same coulde not butMelancholike speculations of idle and vngod­lie persons. beget and foster a right earnest and zealous aemulation, or holy strife among your Maiesties subiectes, differing in Religion, who should exceede the other in duety, service and loue towardes your person and affaires, whiles every one enioyed the freedome of his conscience, a meane of all others most likelyWeston, and others denie it, and affirme the contrarie. to make your ovvne state and person very secure, renowneable and blessed: your king­domes opulent, peacefull and invincible your subiects studious, ser­viceable and loving, and in all imployments, pressing to surpasse one the other in care and diligence. Then the which, nothing can bee thought that is either more happy, more glorious, or more general; and which earthly heauen, if it be any other way to bee attained, it seemeth soonest, by graunting aWherefore do not Popish Princes procure this earthly heaven by grā ting of tolerati­ [...] toleration of Religion, and by in­differently preferring the Professors, according to every mans de­sert, quality and sufficiency: because all beeing in this manner in e­ressed in your Graces favour, and vnpartially tasting the sweet ther­of, cannot be but all fastest vnited in the defence of the Realme, and in tenderest safegard of your Maiesties person, crowne and dignity.

Resolution of the 5. Reason.

Toleration of Papistry would beget and foster an earnest & zea­lous emulation, or holy strife among his Maiesties Subiects, differing in Religion, who shoulde exceede the other in duety, service, and love towards his Person and affaires.

Ergo.

Toleration is to be granted.

ANSWERE.

I. To the Antecedent.

1 THe Papists with intolerable boldnes, with Luciā ­like impiety, & horrible iniury vnto his Highnes, imagine, nay would haue others thinke, the Kings royall Maiestie to bee an Atheist or an Epicure, that cared not for Religion, nor for GODS worship, so his estate might be secured, and his Person honored of all men. Whereas his Maiesties constant profession of the Gospell of Iesus Christ, from his cradle vnto this day, manifestly demon­strateth vnto all the world, that his royall hart is most sin­cerely religious, and no colluder with Heretikes.

2 The Papists themselues testifie, that it is impossi­ble for Protestants & Papists to liue togither in the same civill society. Fieri non potest, ex institutis politicis, vti tam dis­paris sententia cultores commodè cadem societato civils contina­antur. Weston. lib. 3. Cap. 14. pag. 198.

3 And indeede vnto a man, though but of meane vnderstanding & knowledge in the estate present of the world, it cannot but seeme impossible, for the Protestant and the Papist to inhabite & commerce togither, consi­dering the intestine and implacable hatered of the one a­gainst the other.

4 It is not wisedome to prooue the Papists fidelity in a kingdome, nor to make triall of their earnest & zealous emulation in so rare a iewell, as his Maiesties person is, for al their flattering speeches: but rather to keep à vigilant and iealous eie open over them night and daie, that they may not be able (how willing so ever they would bee) to do any thing to the annoyance of his royall person, and of this noble state and kingdome.

II. To the Consequence.

1 It is a grosse errour in Theology, to commit sinne against the Maiesty of GOD, to gaine the greatest good [Page 20]that may be: much more to gaine a little worldly honor, or other publike or particular advantage.

2 It is a grosse errour in policie, for gaining of idle & momentanie reputation, to make choice of certaine mis­chiefe.

Reason of State. 6 6. REASON OF STATE.

NEither would toleration of Catholike Religion blesse your Maie­stie and all your severall Dominions, with the happynes prece­dent only, but the same would also invite all the Catholike Kings & Rulers in Christendome (being incomparably more in number and potencie, han are the Protestant, Puricane and Lutheran Poten­tates) to seeke and continue a true and reall league, both of peace &A thing v [...] ­ [...] vnlawful, and conde [...]ed to the worde of God. R [...]d the Answere. amitie with your Highnesse (the sourse and selfe life of princely fe­licitie) and make your Maiesties choice of [...]ful also. matches for your chil­dren farre more noble, rich & ample, in regard [...] Catholike Prince will refuse to entertaine, yea to me for like treatie, where toleration of his Religion, is by Royall assent permitted.

Resolution of the 6. Reason.

Toleration of Popish Religion will [...]ite all Papisticoll Kings & Rulers in Christendome to seeke and [...] a true and reall [...]gue, b [...]f [...]eace and [...]ty, with her Highnesse; & make his Maiestie choice of matches for [...] children [...]ble, [...], and ample.

Ergo:

Toleration is to be [...]br [...]ed.

ANSWERE.

I To the Antecedent.

1 FAithfull Christians may lawfully ioine with faith­lesse Idolatrers and other Infidels in league and so­ [...] of Peace and Concord: because by the generall calling of Christianity they are bound to haue peace with all [...]. [...] 12.14. Rom. 12.18.

[Page 21]2 As for the league or societie of Amitie, that is, of fa­miliarity and special loue; Christians may not ioine ther­in with Idolatours and Infidels. Protestants may not con­tract league of mutuall ayde and protection with Pa­pists.

  • I Because it makes Idolatours and Infidels boast, that the people of GOD cannot stand without their aide.
  • II Because it is a farther occasion of Idolatrie.
  • III Because this league often infoldes the people of GOD in the same plagues and iudgments with Idolatours.
  • IV Because Iehoshaphat for making this kind of league with Achab was reproved. 2. Chro. 19.2. Wouldst thou HELPE the wicked, and LOVE them that hate the Lord? Therefore for this thing the wrath of the Lord is vpon thee.

3 GOD forbid that any Christian Prince professing the Gospel should match his royall Children with Idolators, which the Scripture precisely condemneth.

  • I It is an abomination in Israell, and a prophanation of the name of GOD, when Iuda marrieth the daughter of a strange GOD. Malach. 2.11.
  • II Such as do so, prophane the covenant of GOD, con­tēne their Brethren, & pollute the Church of GOD, which should be holy and vndefiled.
  • III The Lord will cut of the man that doth this, both the Master, & the Servāt, out of the tabernacle of Iacob. Malach. 2.12.

II. To the Consequence.

1. His Maiestie 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 lawfull for his Highnesse to procure it, by sinning against GOD; in licensing the exercise of Idolatrie.

3 As for the league of Amity, either in speciall love & [Page 22]protection, or in cōtract of Marriage; the same being vn­lawfull in it selfe, cannot any way inferre hatefull tolera­tion of Popery.

Reason of State. 7 7. REASON OF STATE.

IT is affirmed in holy Writte, that Mercy & Truth preserve the King, and his Throne vestablished by clemencie; Prov. 20.28. Avowances, which before they were written, the great Monarch Artaxerxes well observed and trusted vnto. For, ruling over many nations, and hauing subdued the whole earth vnto his domin on, concluded neverthelesse with him­selfe (as it is read in the booke of Esther) To governe his subiects with clemencie and lenity. Cap. 13. v. 2. And the reason is plaine, for that the loue of the subiectes (soonest and most woone by these vertues) is the strongest Castel, in the world, an army, if any other, most puissant, and a bul­warke inexpugnable. And as nothing can sitte so neere a Christian mans soule, as the religion hee beleeveth: so vndoubtedly no mercie, no clemency, no lenity, of what nature, or in what matter soever, can relish so sweete, so lastingly gratefull, so forcibly binding, ravishing, & as it were, conturing the harts of subiects, as doth the mercy & benig­nity which is shewed in licensingA plaine incō ­sequence, which no waies follow­eth out of the premises. freedome of conscience, & the ex­ercise of their religion. So that by permission of Catholike religion (a religion that of all other kinds o [...]religion, hathA manifest vntruth. most and worthiest Professours in other Kingdomes that next border vpon your: High­nesse, and neither theAnother vn­truth. least, nor meanest sort of subiects within your owne realme) your Maiestie may make millions in and without your territories, so entirely and affectionatelyThese mēpro­fesse they will woi be de voted, vnto his Ma­iestie, without toleration. devoted to your person, crowne and posterity, as no attempt, no danger, no tumult can arise, wherein your sacred Maiestie shall not findeThey speake by contraries. present and securest harbour.

Resolution of the 7. Reason.

Mercy, clemency, & benignity, which is shewed in li­censing freedome of conscience, and the exercise of religion, soonest and most of all winneth the loue of the subiect, wherein his Maiestie shall finde present and securest harbour against all attemptes, dangers and tumults.

Ergo. The free exercise of Popish religion is to bee ad­mitted.

ANSWERE.

I. To the Antecedent.

1 IT is certaine that Princes do, as it were, flow in­to the harts of their subiects, by Mercy & Cle­mency: and that Mercy and Truth preserve the King, as Sa­lomon saith Prov. 20.28. Mercy, in ceasing from grievous exactions, in releiving the poore and the oppresled, and in vsing moderation in punishment. Truth, in keeping of his promises and covenants, in preserving and due execu­ting of his laws: By these the Kings 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. Awise Kingseattereth the wicked & causeth the wheele to runne over thē. 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 eurse, and the muliitude shall abhorre him. v. 25. But to them that rebuke him, shall bee pleasure; and vpon them shall come the blessing of goodnesse.

3 Preposterous mercy shewed vnto the wicked and disobedient, is crueltie towards the good and loyall sub­iects. Prov. 16.12. The throue is established by instice.

4 If any be to be accounted wicked, if any be perni­cious vnto civill governement, and the throne of Kinges, it is the Idolatrous, the seducing and tutbulent Papist; of whom the Lord particularly saith, Rewaràber as shee hath rewaràcà you &c. Apoc. 18.6.7.

II To the Consequence.

1 The Cōsequence hath not the least coherence with the Antecedent: wherefore it may iustly be denied.

2 The love of Papists vnto the Magistrate is not ab­solute [Page 24]solute of conscience, but for private respects, and but du­ring the Popes pleasure, wherefore it is not much to bere: garded.

3 If it were to be regarded in it self; yet is it not wore thie the least respect, when question is made of toleratiō: the mischiefe of this, infinitely surpassing the commodity and profite of the former.

Reason of State. 8 8. REASON OF STATE.

IN few words, for that we are loath to beA good excuse: whereas indeed they are quite destitute of anie argumentes. tedious to your Maiesty, in multiplying of reasons, beside the pleading of these and other like regardfull Motiue, that might be alleadged, which doe allhow directlie they stand for to ler ation the Answere shew­ath. di­rect y stand for toleration, we further thinke (vnder your Maiesties correction) that the permission of the liberty we intreate, is, neither in reason of State, a thingMost pernici­ous vnto the Stare. hurtfull, nor by the doctrine of Prote­stantsA thing cloane contra it to our doctrine. vn awfull to be granted. The first is cleare by the example of Germanit, France, Poland, and other Countries, where diuersitie of Religion is licenced by supreame authority, & the likeNon causa pro causa. found peace wrought and established thereby, as both make the said Dominions and Territories to florish, and could n [...]uer (though of laboured) bee brought to passe by force of warre or bloud-shed. The other like-wise is as litle doubtful, if not better known, he ProtestantsBold assertiōs, but no proofes. books, their Pulpits, their priuate writings, & Discourses sounding nothing more (whilst they had not the Sword and Scepter on their side) then that it was vnlawfull, tyrannicall, yea diabolicall, & Antichristianlike to punish any for matter of meere conscience, faith & religion. And the fauour we sue for, is but the benefite of that pofition whichWho be they? wherefore are they not named? they held for most true and scripturall: so that if they should now departe from that doctrine, they most needes giue the world to see, that ei­ther then they did wittingly mainetaine the pofition against trueth, only to serue their owneThis is iust your practise as this time, in supplicating for soleration, being a point of do­ctrine against the streame and currens of your owne men. turne withall (an ingraven blemish) or ge­nerally erred in that point of doctrine (a blot of no lesse discredit vn­to them) which breaching clemencie, did most recommende, & gaue greatest increase to their religion.

And if the Petition we prostrate, and doe most uppliantly begge of your Maiesty, be neither preiudicial to matter of Stat, nor repug­nant to the doctrine of the Religion established and regnant in the kingdome, as the proofes afore-goingMaine things seeme which are non and so doe those proofes you speake of, for indeed they are no proofes [...] all. seeme to make plaine, wee hope there is no other exception that can iustly impeach, and many severall respects that may much further the obtaining of our request at your Graces hands.

Resolution of the 8. Reason.

Toleration of Popish Religion is neither in Reason of State hurs­full, as is cleare by the example of Germanie, France, Poland, and other Countries, where diversitie of Religion is licensed by supreame auctority: nor, by the doctrine of the Protestants, vnlawfull to be granted.

Ergo:

Toleration is not to be deuyed.

ANSWERE.

I To the Antecedent.

THe Antecedent is notoriously false, for it is both pernicious vnto the State, and also contrary vnto the doctrine of Christ, which we professe.

2 FIRST, it is not only pernicious, but also the very overthrow and ruine of the State.

I Because it draweth GODS curse, and provoketh his wrath against the same, subiecting it to male diction.

The Prophets & Apostles teach vs, that no kingdom, no State can prosper; no Prince, no Potentate, no people can be wise, or blessed in their government, but by hono­ring and obeying almighty God, in such sort as hee hath appointed.

VVhich doctrine oftentimes is repeated in the lawe, wherein it is declared vnto the people of GOD, that this should be their wisedome with all nations, which should say, swely this only is a wise and a politique people, if they kept, without adding or diminishing, all the preceptes vvhich GOD commanded.

The promise of blessings vnto the obedient; and the threatning of curses vnto the disobedient, with taking heaven and earth to witnesse that they should finde it so in the end; doth plainely testifie, that such religion must needes be good, for the establishing and prospering a [Page 26]Common-weale, which the Lord himselfe hath left vnto vs: 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 coppy of the law, to haue it by him, and to read in it all the daies of his life; that he might learne to feare the Lord his God, to obserue all his words and statutes by doing of thē, that his minde might not be lift vp aboue his brethren, nor he depart from the law, to the right hand or to the left; that he might prolong his daies in his kingdome, & his sonnes in the midst of Israel. Deut. 17.18.19.20.

To like effect it was saide vnto Ioshua, Let not the booke of this law depart out of thy mouth, but meditate in it night and day, that thou mayest diligently obserue as it is written in it. For then, thou shalt prosper in thy wates, and haue successe in thy af­faires. Iosh. 1.8.

For this cause, the Kingly Prophet exhorteth Kings to bee wise, and iudges to be well advised, that they wor­ship GOD, and his anointed: denouncing vnto the enemies the Almighty power of Christ, to the confusion of all that set themselues against him, whereby he should be able as easily to breake them, as a man with a barre of iron doth dash in peeces a pot of earth. Psal. 2.10.11.12.

To this purpose, notable is the speech of Asaria the Prophet vnto King Asa, and to all Iuda & Beniamin, whē the Lord had miraculously foyled the innumerable mul­titude of their enemies. The Lord (saith he) hath beene with you, while yee have beene with him, and if yee will yet seeke him, be will be readie for you; but of yee for sake him, he will for sake you. According to that which the man of GOD had saide be­fore: I will honour these that honour me, and despise those which despise mee. 2. Chron. 15.1. Sam. 2.30.

This doctrine was sealed in the casting away of Saule: and in the choosing and prosperous successe of David, as he often acknowledgeth. 1. Sam. 15. Psal. 18.2. Sam. 22.

[Page 27]Likewise in Salomon, the most vvise and politique Prince that ever sate in the seate of David, or ruled any people in the world, who because he fully established the service of GOD, according to all that had bin comman­ded by the Prophets; the Lord also established his seate, and increased his glory aboue all the Kings of the earth; till he began to decline frō the Lord his God; & brought the abominable Idols of the strange women, whom hee loved, into his owne kingdome & houses. 1 King. 10. Then the Lorde raised vp his servant against him; who also in the daies of his sonne, so rent away the ten tribes of Israel from the house of David, that they never returned vnto it againe.

This was the speech of the Prophet Shemaiah to Reho­boam and the people of Iudah; Thus saith the Lord, You have for saken mee, therefore will I also abandon you, and give you into the hand of Shishak. which was performed, but in mercy vpon their repentance. 2. Chron. 12.5.

Abuah King of Iudah, obiecteth against Ieroboam that he could not prosper, because he had erected Idols in his kingdome, & had made him Priests contrary to the lawe: and assured himselfe of GODS assistance against him, for this reason; because they had the Lord for their GOD, who was their Captaine; & his lawfull Priests the Sonnes of Aaron sounding the Lords trumpets in the field before them. Therefore saith he, O yee children of Israel, fight not a­gainst the Lord GOD of your fathers; for yee shall not prosper. And accordingly it is added that the Israelites were over­throwne, having five hundreth thousand men of warre slaine; and the Iewes were strengthened, because they rested vpon the Lord GOD of their fathers. 2. Chron. 13.

Divers was the estate and aflaires of King Asa, accor­ding as he walked with GOD: prospering when he tru­sted in GOD, and decaying when he followed the vaine discourse of flesh and blood, and sought to the Aslyrians for helpe.

The same is alwaies diligently noted in the liues of the [Page 28]rest of the Kings, Amazia, Azaria, Ioas, Ezechia, Ieho­shaphat, Manasles and the rest, even to the Captivity of both the houses of Israel and Iudah with their Kings, for false worshippe and disobedience vnto the vvord of the Lord their GOD.

What shall I say of the life, raigne, & death of our late blessed Soveraigne Queene ELIZABETH of most fa­mous and happy memory, who being but a woman, after innumerable dangers and manifolde Persecutions, com­ming to the crowne; (as the learned and reverend Father, M. Doctor Abbots Deane of VVinchester noteth, in his Auswere vnto Reas. VI. of D. Hill, in the latter end) with vn­speakeable courage, notwithstanding very many difficul­ties of Subiects at home, of Princes abroad, and of the Di­vell every where, professed to mainetaine the trueth of the Gospel, and to deface Idolatry & superstition: which with singular constancie, shee continued all the daies of her life; yeelding her lande a Sanctuary to all Christians throughout the whole world, groaning for liberty of true Religion; protecting and defending the afflicted Chri­stians abroade in forraine Countries from the oppression of savage and bloudy Tyrants; flourishing in wealth, ho­nor, estimation; being every way admired of all the Mo­narkes vnder the Sunne whither her fame did come and leaving matter for such a story as no Prince ever hath left the like. This thrice noble Princesse after many glorious victories, triumph [...], & other renowned prosperities, not­withstanding the tyrānous attempts of forraine enemies abroad, & the frequent conspiracies of vngodly persons at home, against her crown & person, by the favor of the Almighty, vnder the shaddowe of whose wings shee was ever safely protected, having Raigned foure and forty yeeres, foure months and eight daies a Virgin Queene, dyed in peace, in a full & glorious age, so beloved, so ho­noured, and so esteemed of her Subiectes, as never was a­ny Prince more. And GOD, to testifie his owne worke, left, at her death, no calamitie or miserie in the kingdome; [Page 29]no warres (but even Ireland then calmed) no famine, no apparant pestilence, no inundation of waters, but plen­ty and abundance, with inexspected tranquillity. Yea to the end that he might crowne her with blessings, hee put vnity and agreement into the Nobles, Cleargy, & Com­mous of this Lande, that readyly they submitted them. selues to the only lawfull and royall Successour.

These, and infinite such like examples, declare true Pie­tie to be the very base, and foundation of all true wisedom and policie: & Impietie, what shew so euer it haue of out­ward ward profit and commodity for a season, yet in deed, and in the end, to be the very cause of ruine and overthrowe to all estates and kingdomes.

The reason whereof is manifest; because all Kings and Princes holde their Crownes and Scepters at the will and pleasure of GOD, who is King of Kings, & Lord of Lords. Prov. 18.15. Dan. 4.32.

As therefore the Tenant at will hath no better policie, then to please his Lord of whom he holdeth: so the great­est policy, & soūdest wisdome that may be vsed by Kings & Princes, is to please the Lord our GOD in all obedi­ence; & namely, in the zealous advancing of his true reli­gion & service; & in the repressing of all false worship, Ido­latry, hypocrisy, tyranny, which otherwise call, nay cry a­loude, for GODS vengeance, to pull down such sleeping & dissembling colluders out of their thrones.

II Popery cannot be tolerated in England, because it cannot chuse but involve the State in infinite per­plexities, and raise tumults and vproares in the king­dome.

3 The instāces in Germanie, Fraunce, & Poland are false: for their estate is nothing so peaceable and flourishing, as this Common-wealth is.

I Let vs consider the Roman Empire. Shee having pit­ty to see that Church creeping, as it did in the begin­ning, vpon the ground; suffered the same to embrace it, and to growe vp by it, (as the Yvie doth by the [Page 30]oake) whereof the Empire, being a mightie tree in­deed, felte not at the first any annoyance; but nowe findeth, that it hath sucked it in such sorte, as it hath drawne out all the iuice & vigour of it, being brought by it now to a withered stocke, scarce able to beare the barren braunches that are vpon it.

For by meanes of Excommunicating and cursing the Emperours, by giving the Empire to whom it plea­sed them, by forcing warre betweene the House of Fraunce & the Empire, and other the noble Houses of Europe, the Pope hath brought to passe, that now there is no Emperour at-all at Rome, but himselfe.

II France, the world knoweth, was almost torne in pieces by civill warres; & now by the banishment of the fire-brands thereof, the Iesuites, hath obtained peace.

III As for Poland, the Popish Priests themselues con­fesse that the Iesuites excited and st [...]rred vp such an I hade of tumules & civil warres amongst those Chri­stians, as that they caused of late more battels to bee fought, then had bin in five hundred yeeres before. Le Frank Discourse. pag. 89.

4 So then it is not toleration that causeth peace in these kingdomes, but other causes, as is manifest.

5 If toleration were the cause, as the Petitioner pre­tends: yet is that no sufficient warrant for his Highnesse to allow of wicked and dāgerous toleration in England. For we must not live by examples, but by lawes, and rule of reason.

6 Popish Princes may lawfully, without disparage­mēt of their estates, permitte Protestants to exercise their religion within their kingdomes; the doctrine which they professe, being the only word of GOD, which cā be pre­iudiciall to no estate, or true policy. But Protestant Prin­ces may not permitte Papistes, to exercise their idolatrie within their domimōs; the doctrine which these professe, being both contrary vnto the lawfull auctority of Kings, and vnto the expresse word of GOD, More plainely:

[Page 31]7 The doctrine of the Gospel holdeth nothing that may impugne Kings lawfull right and auctority; but con­trariwise teacheth all due honor and obedience to be gi­ven to them, and that for conscience sake. Wherfore 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 professours may be faithfull and loyall subiects, yea even to heathen Princes: as the Apostles and Fathers of the Primitive church were. But a Papist, that houlds a faith & doctrine, the maximes and rules whereof are opposite to the state and dignity of Princes, though they alleadge 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 & aucto­rity; the Magistrate cannot endure such a conscience and religion, without the certaine danger of having the mace and scepter wrong out of his hands.

8 Againe, the Papists do intolerably wrong his Ma­iestie, in soliciting of his Highnesse, to graunt that whereof they can give no similitude of instance in any Protestant Prince: Yea which the Pope himselfe cannot endure.

9 For if toleration bee so beneficiall to the State as heere the Papists affirme: wherfore do not they perswade the Pope, & all Popish Princes, to practise the same with­in their dominions? why do they not cancell the bloodie Inquisitiō; & surcease their persecuting of the Protestāts? If they thinke this intolerable in their regiments: wherfore should we iudge it tolerable in our State; especially their Popish documēts being very fire-brands to set al on fire; their Popes very leaches of our treasure, that wil never be satisfied; and very tyrants that will oppresse not onely the lawfull liberty of the people, but also the royal power & auctority of our Kinges & Princes; & their Priestes & Iesuites very bellowes of all sedition & rebellion?

10 SECONDLIE, Toleration of Papistry is cō ­trary vnto the word of GOD, (as I have proved in the [Page 32] A [...]swere vnto the first Supplication, and also, besides what I have written in this already, shalbe more plainely shewed in the sequele) and therefore contrary to the doctrine which we professe.

It is written in the law, that the false Prophet, & the se­ducing Idolater shold be takē from amongst vs & slaine, that all Israell may heare and feare, and not dare to com­mit the like. Deut. 13.

We acknowledge that Faith is the gifte of God, which commeth by the preaching of the Gospell: and yet wee thinke it not vnlawfull for the Magistrate to execute the Lords iust vengeance vpon obstinate Heretiques and se­ducing Idolaters.

Repentance and holynes of life is also the gift of God, and commeth by the same meanes: 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, iustice 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 auctority, bee stirred vp 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, attaine to the true faith.

And if they should not be cōverted, yet is not the pu­nishment in vaine. For by it many, which oftentimes by a dissolute lenitie, would bee encouraged with impunitie, and follow the same wicked waies, are better advised and kept from destruction; else were it in vaine said, vvhich I haue alleadged before, Take away the evill from amongst you, that all Israell may heart and feare, and not dare to doe the like.

11 If any haue taught otherwise then this, it can no more, yea not so much preiudice our cause; as nowe this pleading for toleration (beeing a thing which they haue [Page 33]ever abhorred, both in words, & writing) doth preiudice the great Patrones of Vnity, and Constancy in their pro­fession, (as they tearme themselues) the Papists.

II To the Consequence.

1 The Antecedent beeing absurde, and false all the breadth of heaven the Consequence must needs be ab­surde and false in like manner.

2 If the Antecedent were true, yet coulde not the Consequence bee admitted. For it is not agreeables to the State; nor yet supposed conformitie with the doctrine of the Protestāts, if it be not otherwise simply true in it selfe, that can make a thing lawfull and tolerable.

¶ Hitherto of the Reasons of State: Now follow the Reasons of Religion.
Reason of Religion. 1 1. REASON OF RELIGION.

The Religion,Vntruth, it is cleane contrarie vnto that Reli­gion. that vnder your Highnesse favour we sue to haue tolerated, is the selfesame Religion, and no other, to which our country was converted from Paganisme, and which, bo hFalse agains. all the Christian Kings of our natiō (Ed­ward the 6. a child,A. Do. ( [...]) 596. by S. Austen the Monke, and our Apostle, sen [...] hither by S. Gregory the great Pope of Rome. Beda de gestin Anglorum lib. 1. ca. 23. only excepted) & also al your Highnesse predecessours in the Crowne of Sco [...]land,Englad was converted long before this time ever publikely pro­fessed, and for the zealous maintenaunce whereof, your Maiesties great grandfa­ther Iames the fourth, was worthily surna­med Protector.

Resolution of the 1. Reason.

Popish Religion, is that, to which England was converted from Paganisme: and which all Christian Kings of England, and of [Page 34]Scotland, ever publikely professed.

Ergo:

Popish Religion, is true Religion, and consequently to bee tolerated.

ANSWERE.

I. To the Antecedent.

1 IT was not Popery, to which England was conver­ted from Paganisme; but true Christian Religion. Because Englande vvas converted to the faith of Christ, when neither the Pope, nor Poperie was yet hat­ched.

2 It was not in the yeere of Christ 596. that our Coū ­try was first converted vnto the faith; but long before, e­ven in the Apostles times; as appeareth by the testimonies of Gild as, De excid. Britan. ca. 6. Origen, Hom. 40. in Ezech. Tertullian, in Iudaeos. Athanasius Apolog. 2. contra Arria­nos. Theodoretus, lib. 9. de curand. Grac. affectib. & Sophro­nius, in Catalog. Nicephorus, lib. 3. Hist. cap. 1.

3 It was not converted by Augustine the Monke & false Apostle, sent hither by the Pope; but either by the A­postle Paule, as Theodoretus, lib. 9. de curand. Grac. affect. Sophronius, Serm. de [...]atal. Apost. Venantius Fortunatus De Peregr. Pauli, and Arnoldus Mirmannus In Theatr. de convers. Gēt. do testifie: Or by the Apostle Symon Zelotes, as Nicephorus, lib. 2. Hist. cap. 40. and Dorotheus in Synops. do affirme; Or else, by Ioseph of Arimathea, a noble man of Iurie, that buried the bodie of Christ; as Freculphus Lib. 2. Cap. 4. Iohn Capgraue, 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 pointes, vnto that Christiā doctrine, which was professed before in this land; as appeareth by the dissention betweene the Brit­t [...]es, and this Augustine, recorded by Bede, and others.

[Page 35]5 But if Frier Augustines Religiō vvere not contrary, but the very same with that which was heere professed, yet was it infinitely different from the Popish doctrine at this day; as is manifest by many Atticles of Poperie, vvhich were but lately invented; as the Popes Supremacie, (which Pope Gregorie, in Frier Augustines time, vtterly condemned) Transubstantiation, manye partes of the Masse, &c.

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 Henrie I, King Henrie II, King Iohn, King Richard II, King Edward III, King Henrie VIII, even in the midst of Popery, impugning the Popes al­mighty power and primacie in this land.

II 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 coulde it not in­ferre 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 vnto the word of God;2. Reason of Religion. such as Popish Religion can never be proved to be. [...]ite their words and you shall haue your Answere.

2. REASON OF RELIGION.

This appeareth by Mermāmus in sus Theatro, thē Magdebur­genses in tis. de propagatione, Baronis & all other Collectors of Antiquitie.A religion which by the testimonies of all Antiquity [...] was theAn impudent begging of the question. prima­ry religion that ever any heathen Na­tion, converted Christian, did professe: and the wisodome of heaven cōman­deth,Popish [...]el [...]gi, on is none of those bounds, neither [...]ur is from the b [...]gin­ning. not to transgresse the ancient boūds which our Fathers appointed, but contra­rily, to abide in that which wee heard from the beginning.

Resolution of the 2. Reason.

Popish Religion was the primarie Religion, that ever any hea­then Nation, converted Christian, and professe.

Ergo:

It is true, and therefore to be tolerated.

ANSWERE.

1 BOth the Antecedent, and the Consequence, are an impudent begging of the question. For neither was Popery hatched, in time of the primitiue Church: neither yet can the Gentiles professing of any thing, make it therefore absolutely true.

2 But to deale liberally with the Papists; let them, by inevitable demonstrations, which may convince the cō ­science, prooue the Antecedent (vvhich they shall never bee able to doe) and wee will graunt them the Conse­quence.

Reason of Religion. 3 3. REASON OF RELIGION.

A religion, of whose communion and felowship the founders of o­ther religions, or theWe are Chri­stians and desire to be so called. reformers of our Churches faith (if they more desire to be so called) wereWee never were of the communion of the Popish church, but (by the great mercy of God) haue ever k [...]pt our selues from that wic­ked one. 1. Iob. 5.18. and our Fathers, who were once of that communion, obei [...]d the divine commaundement G [...]t out of her, my people, &c. Apoc. 18 4. once, and went out; andThis is no good consequence, reade the Answere. conse­quently their doctrine newer, and lesse auncient then ours and ther­fore as we beleeue, not the good seede, Matth 13.24. but the cookle that was sowen af [...]er. And that wee never going out of anyThey have lost the faith, and yet they smite vs, as Ziakva the false Prophet did Micheah, & [...]ke. When went the spirit of the Lord from mee to speake vnto thee. 1. King. 22.24 knowne Chri­stian society (for the whole world cannot tel your Grace out of which church we departed, when, how, and where) as did the former, the Apostolicall markes of false beleeuers, namely, To goe out from others; 1. oh. 2.19 To segregate themselue., Iude. v. 19. and To make dissention & scandalls, contrarie to the doctrine they had learned, Rom 16.17.They spake by contraries. cannot belong to vs 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 Protestantes were once, and went out; a marke of new Doctrine.

Ergo:

Poperie is true Religions; and consequently to be tolerated.

ANSWERE.

I. To the Antecedent.

1 NOT every going out, departing, or separation, is a to­ken of new doctrine, or a marke of a false belee­ver: but only that going out, departing, & separation, which is made from the true Church of Christ.

2 We haue separated our selues from the communiō of the Pope of Rome, and from his Synagogue, wee con­fesse: but not from Christ, and his true Church.

3 The Pope, is that Robber, that Thiefe, that Destroyer of the Sheepe, who first departed and fel away frō Christ our Lord. But vve, being the Lords Sheepe, departed & fell away from the Pope. We separated our selues, not frō the Church, but from the robber and worrier of the sheep in the Church.

4 Our separation cannot indeede properly bee tear­med a going out, a departing, a falling away or A [...]ostasie, but a Renunciation of Apostasie. VVherein wee haue imitated the Patriarks, the Prophets, Christ himselfe, and his Apo­stles. In the time of Enosch, the Godly separated them­selues, from the rabble of the wicked; & had their private meetings, wherein they applyed the holy exercises of de­votion and Religion, calling vpon the name of the Lord. Gen. 4.26. Paule separated the Disciples from the rest of the Iewes, vvho vvilfully and obstinately resisted the Gospel of Christ.

5 We in like manner, haue separated our selues, not, as Heretikes are wont to doe, from the Church of Christ: [Page 38]but, which all good Christians ought to doe, from the cō ­tagion of wicked men, and of Hypocrites.

6 The Cardinals, the false Bishops, and all the rest of the Popish faction, haue made a plaine and manifest A­postasie from the faith of Christ Iesus; because they fell from the wholesome doctrine, comprehended in the wri­tings of the Prophets & Apostles, from the pure worship of GOD, from the right administration and vse of the Sacramentes, and also from holy discipline in manners: And therefore the Papists be they, that went out, that se­gregated themselues, that made dissentions and scandals contra­ry to the doctrine they had learned; not the Protestants,

7 Who appeale vnto this Faith, from which they fell away, vnto the holy Scriptures: albeit they stil inculcate vnto vs, the faith of the Popish Synagogue, the Decrees and Decretals, and the auctority of the Romish Pope: for they see, they cannot stand, if iudgment be made of their doctrine, according vnto the rule and square of the holy Scriptures: no more then the auncient Heretikes could. Tertul. de Resurrect. Carnis, cap. 3.

II To the Consequence.

The Consequence hath no coherence with the An­tecedent. For our doctrine is not therefore new, because we went out, departed, and separated our selues from the so­ciety and communion of the Popish Church: seeing we we are expresly commanded, vpon paine of eternal dam­nation, to goe forth of Babylon. Apoc. 18.4.

Reason of Religion. 4 4. REASON OF RELIGION.

A religion whose first Instituters, except Christ & his Apostles, or after-deuisersA manifest vntruth, neither doth the Argu­ment follow if we could not. cānot be named by any of our Adversaries, nor can they a shew that peece or fūdamental point of our faith, either of la [...]e, or since the Apostles time defined, whichThis is witnessed in the Coū ­cel ofDo these Coūcels witnes, that we are not able to shewe, that there was nothing lately defined but what was belee­ved before? A senselesse as­sertion, and a Note which no­teth nothing. Ephesus in epist. Synodi cōtra Nestoriū, in the Coūcel of Calcedon, act. 4.5. & 6. Item ge­nerali 6. Act. 4. & 10. & genera. 7. Act. 2. And by Athanas. of the Nicen. Councel in epist. ad Afros, & in epist. de Synodis Arimini et Seleuciae. And by Socrates of the Councel of Alexandria in histo­ria ecclesiast. lib. 1. cap. 5. and o­thers. was not formerly beleeved, & [Page 39]the contrary thereof never taught by the Roman Church. Wherfore in our vnderstanding it is evidēt, that the re­ligionEverie false worship is the invention of the Devill; and so is Popery. we professe, is not, as it isA slander with a mat­ter of truth. slandered to be, a deuise or invētiō of mā, nor ever was contrary to it selfe in do­ctrine; but whatsoever hath beene in latter ages explicitiuely defined, the same was alwaies, not only holdē true from the beginning inWe care not what was beleeved in their church, but certainly their doctrine was never beleeved in the true church of Christ. our Church, but also implicitiuely beleeved for the infallible auctority thereof.

Resolution of the 4. Reason.

Popish Religion, is that whose first Institutors, except Christ and his Apostles, or after-devisers cannot be named by any; nor can they all shewe that piece or fundamentall point of faith, either of late or since the Apostles time defined, which was not formerly beleeved, and the contrary thereof never taught by the Romane Church.

Ergo.

Popish religion is true, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THE Institutor and deviser of Popishe Religion, was not CHRIST, and his Apostles: but the DIVELL of hell, by the ministrie of Antichrist, & his Disciples; as shall plainely appeare in examining of the particulars in the reasons following.

2 Many points of Popish doctrine were challenged even in the Primitiue Church, (for even at that time the mystery of iniquitie began to worke) to bee false and er­roneous. Paul challenged the false-teachers, which taught [Page 40] differences in meate and drinke, observation of daies, worshipping of Angels, voluntary Religion, and will-worshippe; and bad the Collosians be warre of such. Colloss. 2. He reprehended al­so the false Apostles which taught Iustification by workes; in his Epistles to the Romanes and Galathians: all which er­rours and false doctrine, the Popish Church embraceth & defendeth at this day.

3 Also the beginning, increase, & perfection of the Popish Primacie is manifestly knowne, When Constantine the Great ordained the cittie Byzantium, to be the seate of his Empire, (which afterwards he called Constantinople, of his owne name) his departing from Rome, was the cause of the first division of the Empire; which shortly after, in­gendred a very schisme The Bishop of Rome began to shew himselfe, and to worke the mistory of Antichrist. For in the time of Odoacers raigne, Anno Dom. 480. Acatius B. of Constantinople, wrote to Simplicius B. of Rome, desiring him also, to condemne Peter B. of Alexandria of heresie, for fol­lowing Eutiches. Heereby, a sort of ambitious fellowes ta­king occasion, began to reason of the auctority & dignity of the Church & B. of Rome: contending that the church of Rome, was the head of all Churches, and the Bishop of Rome, the Catholike and vniversall head of all Bishopes. Albeit those BB. that succeeded Acatius at Constanti­nople, opposed themselues against the ambition of the B. of Rome, affirming that the supremacie belonged vnto their Church, in asmuch as the Roman Emperours made Constantinople the chiefe seate of their Empire; & ther­fore they contended that the Bishop of Constantinople, should be called vniuersall or Catholique Bishop, or the B. of Bishops. This ambicious cōtention cōtinued 112. yeeres, vntill Antichrist began to wax stronger. For Iohn B. of Cō ­stātinople, caused Mauricius the Emperour to call togither the Greeke BB. vnto Cōstantinople, to hold a Councel; wherin it was decreed, that the Bishop of Cōstantinople should bee called the Occumenicall and Catholique Bishop of [Page 41]all Churches. Which decree when Mauricius sent vnto Gregorie B. of Rome, that he might submitte himselfe & his Church, vnto Iohn B. of Constantinople; Gregory mā ­fully resisted his ambition, not that hee thought himselfe superiour, or of more dignitie, then Iohn; but because hee abhorred that insolent and proud statelines in the Clear­gie, which then began to grow vp by little & little. Wher­vpon writing vnto the Emperour Mauricius, he saith: He is the forerunner of Antichrist, whosoever hee bee, that coveteth to be called Ʋniversall Bishop. And writing vnto Anastasius B. of Antioch, and to Eulogius B. of Alexandria, of the ambition of the B. of Constantinople, saith. Your reverend holinesse knoweth that the name, Vniversall, was offered by the sacred Coūcel of Chalcedon, vnto the Bishop of the see Apostolike, which by Gods appointment I serve, albeit none of my predeces­sours consented to vse that so prophane a title to be called by. For, if one Patriarke alone be called the Ʋniversall Patriarke, the name of Patriarke is taken away from the residue. But far bee it from a Christian minde, to arrogate that vnto himselfe from any man, whereby he might seeme never so little to diminish the ho­nor of his Brethren. Thus far Gregorie, who of zeale wrote this, to bridle the ambicious Spirits of the Bishops. Not­withstanding Boniface the III. succeeding Gregory, forget­ting all this, opposed himselfe against the ambition, of the B. of Constantinople, (who now a fresh, after Gregories decease, renewed his old claime) & being puffed vp with follie and pride, began to forecast, how he might obtaine that honour vnto himselfe, & vnto his Church of Rome. And indeed at last, with much adoe, he obtained of Pho­cas, that Rome should bee called, the Catholique head of all Churches, and the B. thereof, the Vniversall Bishoppe. This Phocas had murdered Mauricius the Emperour, his vvife and children; and by treason and robbery vsurped the Empire: he was the first that ordeined the Bishop of Rome, to be called, the head of the Church. Surely the Lords vvill was, to shew what manner of men the POPES should [Page 42]be, even most diligent followers of their first founder, to wit, theeves, robbers, murderers and traitours.

4 Againe, concerning the single life of Ministers. The Councell of Nice woulde have forbidden the Ministers and Deacons, to dwell with their wiues; when Paphnutius (that excellent learned mā, who for the faith, had his eies boared out) rose vp, & with singular constancy & zeale, pronounced marriage to be honorable amongst all men, and the bed vndefiled, saying moreover; that the compa­nie of a man with his wife, is chastitie; and perswaded the Coūcel, that they would decree no such lawes, as should give occasion to fornication, both vnto the men, and to their wiues. The Councell liked his opinion, and orday­ned nothing touching that point, but lefte every man li­berty, to choose whether he would marrie or no. Yet af­terwards Pope Siricius, and Gregorie the VII, forbad such marriages.

5 The like coulde I shewe, in Transubstantiation, In­vocation of Saintes, Praier for the Dead, Purgatorie, &c. but that woulde require a large Treatise; and here I cannot stande vpon particulars.

II. To the Consequence.

1 Suppose, we were not able to shew the beginning and originall of any one point of the Popish Religion: yet it would not follow, that therefore Poperie were not false and hereticall. The Apostle saieth that Antichrist shal worke secretly the mystery of iniquitie. Wherefore is that iniquitie tearmed a mysterie, if it were manifest, and easie to be espyed.

2 Our Saviour Christ foretelleth, that many shall worke such miracles, for confirmation of their false do­ctrine, as should be able, if it were possible, to deceiue the very elect. Matth. 24.24.

3 When the husband-man was a sleepe, the enemie [Page 43]sowed tares, in the night, and went his way. The morning came, the tares were not espyed; no, they were not espy­ed in the spring-time, but grew togither with the wheat, and seemed all this while to be good wheate. At last, the blade appeared, and brought forth fruit; and then appea­red the tares also: Now they were discerned and never before. Then came the Servants of the housholder, and said vnto him; Master, sowedst thou not good seede in thy field? from whence hath it tares? 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 eternall life, the doctrine of the Gospell; the Enemy, the Divell (the auctor of Poperie) sowed tares amongst the good seed, even covertly and secretly hee sowed errours & he­resies, whilest men feared no such danger: But nowe be­ing growne vp, being ripe and rotten, we discerne them to be tares and heresies indeed. The Papists oftentimes obiect: If our doctrine be errour and heresie, then tell vs vvhen it came in, who was the auctor of it, vnder what Pope or Emperor was it first taught? We answere, to know this, is not expe­dient; neither indeed doe we know, who was the first au­ctor (immediatly next vnto Sathan) and founder of eve­ry one of their blasphemous opinions. But this we know, that our Masters seed which hee sowed, was perfit and good: whatsoever else commeth vp with it, which is not of the seed, we are sure, it is a stincking weed, a vile graine fitter for beasts and divels, then for men: and not the fine wheate, the fruit of the precious seed of our Master. We can neither tell by whom, nor at what time,5. Reason of Religion. the enemie did sow it; yet sure we are, it is hereticall, and hath beene sowen since the time that our Master sowed his field with good seed.

5. REASON OF RELIGION.

A Religion, that hathThis is no ar­gumēt to prove it true religion; for it is saide that Antichrist shal prevaile &c. 488. after Prateolus accoūt confuted and outlasted severall hundreds of heresies, which manifoldly divided in themselues, did yet ever [Page 44]giue hands to the overthrowe of this one, but never foundVntruth. other rocke than it, on which they were broken, or tooke their confusion by. Which seemeth infa libly to demonstrate, That the weapons of our They adde vnto the text. 2. Cor. 10.4. Churches warrefare, are not carnall, but (as Saint Paul writeth of theAnd cōsequētly not of theirs. true doctrine) mighty to God, vnto the destruction of munitions, destroy­ing Counsels, and all lofernesse extolling it selfe against the knowledge of God; And that our Church and Religion, ever conquering their op­positors, & neuer conquered byVntruth, as is manifest by so many kingdoms which lefte Poperie. them, is that kingdome which the Prophet saith,Dan. 2.44. Shall breake in peeces and consume all other kingdomes, & it selfe stand for ever.

Resolution of the 5. Reason.

Popish Religion hath confuted and outlasted severall hundreds of heresies.

Ergo:

It is true Religion, and therefore to be tolerated.

ANSWERE.

I To the Antecedent.

POpish Religion, hath not confuted heresies, but hath embraced some piece or other, of every not orious he­resie, that hath infested the Primitiue Church; to make vp the whole and intire body of Antichristian Doctrines So that Poperie may be iustly tearmed, an Epitome of He­resies.

1 The Patriarke and ringleader of all Heretiks, was Simon Magus, Irenae. lib. 3. in Praefat. of whom mention is made in the Acts of the Apostles; that he thought it no sinne, to buy the gifts of the holy Ghost. Act. 8.9.10, &c. to whom also is adscribed the vse of exorcismes. Irenae. lib. 1. cap 30. The Papists in like manner buy and sel spiritu­all things for mony, Baptist. Mant. lib. 3. de Calamit. temp. & vse to exorcise, not onely intelligent, but also brute and senselesse creatures, as water, oile, salt, herbs, candles, &c. Dist. 21. cap. 1. Cleros.

2 The Disciples of Simon Magus, whom Irenaeus ter­meth [Page 45]the fore-runners of Antichrist. Iren. lib. 1. ca. 8. prostra­ted themselues before images; and worshipped thē with odoriferous perfumes, incense, and offerings. Euseb. Hist. Eccl. lib. 2. cap. 12. Ederus in Babyl. pag. 5. which thing is no­toriously knowne to be practised by the Papistes.

3 Againe, the Simonians bragged much of their vn­written verities, & whē they were reproved by the Scrip­tures, they accused them, as if they were not right, nor of auctoritie, that they were diversely spoken, and so to bee in­terpreted, and that by them the truth could not be foūd out by those, that are ignorant of tradition. Iren. lib. 1. c. 1. & lib. 3. cap. 2, which also is written of other Heretikes, as the Sethians, Epiphan. Haeres. 39. the Archontikes. Epiphan. Haeres. 40. the Severians, Epiphan. Haeres 45. the Encratites. Epiph. Haeres. 47. and the Bardesanistes, Epiph. Haeres. 56. Also, Artemon. Euseb. Hist. Eccl. li. 5. cap. 28. Basilides, Va­lentinus, the Marcionistes, Clem. Alexand. lib. 7. Strom. pag. 353. the Carpocratianes, Iren. lib. 1. c. 24. Ptolemaeus. Epiph. Haeres. 33. Arrius, Athanas. Orat. 2. contra Arrianos p. 124. Secrat. lib. 1. Hist. Eccl. cap. 6. & Eutyches, Concil. Chalcedon. Act. 1. vaunted, that their doctrine was very auncient, re­ceaved by tradition from the Apostles, and continued vnto that day, by not-interrupted Succession. These shiftes also the Papistes have embraced. For, seeing that they cannot stand by the Scriptures, they flee vnto Tra­ditions and vnwritten verities, and accuse the Scriptures of vncertainty, insufficiency, want of auctority &c. iust as the olde Heretiques did.

4 The Papistes have learned Extreame Vnction of the Valentinians, Irenae. lib. 1. cap. 18. and of the Hera­cleonites: Aug. lib. de. Haeres cap. 16. Epiph. Haeres. 36. their Orders and quiets of Angells of the Archontikes. Epiph. Haeres. 40. the worshipping of Angels of the Angelists, and Caians, Aug. de Haeres. cap. 39. the vse and worship­ping of Images of the Carpocratians. Iren. lib. 1. cap. 24. Epiph. Haeres. 27. Aug. de Haeres. cap. 7. the worshipping and adoration of the Virgin Mary of the Collitidians, Epiph. [Page 46]Haeres. 79. The veneration and worshippe of the crosse, of the Armenians, Niceph lib 18. cap. 45. the Baptisme of wo­men, of Marcion, Epiph. Haeres. 42. the insufficiency of the Scriptures, the lawes of fasting, Purgatorie, Limbus Pa­trum, of Montanus. Epiph. Haeres. 48. Appollonius apud Eu­seb. lib. 5. Hist. Eccl. cap. 17.18. Tertull. lib. 4. de Anima. in fi. & lib. de Coron. Milit. & lib. adversus Praxaeam: Reliques, of the Sampseaans Epiph. Haeres 53. voluntary poverty, and single life of Priestes, of the Apostoliques. Aug. de Haeres. cap. 40. Epiph. Haeres. 61.

5 With the Ebionites, the Papistes will not be iusti­fied by faith only, Euseb. Hist. Eccl. lib. 3 cap. 24 but also by their owne workes and inherent righteousnes, as the Ca­tharistes or Puntanes haue taught them. Isodor. Etymolog. lib. 8. cap. 4. de Haeres.

6 The Pelagians held that Adams sione was not propagated into the Posterity, but only in respect of the guilte; that Children are borne without originall sin; that concupiscence was in man before the fall: that man may satisfie the law of GOD in this life; that man after the fall retaineth stil his free-wil; that the Gētiles by nature could fulfill the Law; that God did not command vs things im­possible. Aug. de Haeres. cap. 88. Epist. 89.90.92.94. de gratia & lib. arbit. 1. lib. 5 cap. 5. & 9. & alibi passim. Hieron. Epist. ad Ctesiphont. & libr. contra Pelagian. editis. The Papistes hould all these pointes.

7 The Novatians doubted of the remission of their sinnes, Ambros. lib. 1. de Paeniten. cap. 2. & lib. 2. cap. 5. So do the Papists. The Cerinthians and Nazareans observe the Mosaicall ceremonies. Aug. de Haeres. cap. 8. & 9. So do the Papistes. The Manichees minister the Eucharist in one kind, Leo serm. 4. de quadrag. So doe the Papistes. Marcus made his followers beleive that in the Eucharist, the wine was turned into blood, Epiph. Haeres. 34. So do the Papists theirs.

8 The Manichees condemned marriage in their e­lect, that is, their Priests, Aug. Epist. 74. So do the Papistes [Page 47]in theirs. The Eucratites bragged of their continency, & yet were notable whoremasters, Epiph. Haeres 47 pag. 180. Such are the Papistes.

9 The Don [...]tistes tied the Church to one certaine place, & termed thēselues only Catholikes, Aug. de Hae­res c. 69. & varijs in loeis praeterea. Cassian. in Psal. 60. So doe the Papistes. The Mirabiliarians vnder pretense of mira­cles, devulged their errours, Niceph. lib. 8. Hist. Eccl. cap. 35. & lib. 14. cap. 45. So doe the Papistes.

10 The Marcosiās baptised in an vnknown tongue, Epiph. Haeres. 34. Irenae. lib. 1. cap. 18. So do the Papistes. The Messalians restrained the force of Baptisme to former sinnes, Theodoret. divin. decr. cap. de Baptismo. So doe the Pa­pistes. The Talians abstained from marriage, as a state of life impure and vnperfect Aug. Epist. 47. So doe the Pa­pistes.

11 The Meletians vse small belles in celebrating their misteries, Theodoret. Heretic. fabular. lib. 4. So doe the Papistes. The lacobines and Armenians pictured God the Father, and God the holy Ghost, Niceph. lib. 18. Hist. Eccl. cap. 52. So doe the Papists. The Nudipedals, or bare­footed brethrē, vsed ever to go bare-footed. Aug. de Hae­res. cap. 68. So do the Papistes in their Pilgrimages, & ma­ny Friers at all times.

12 Peter Gnapheus was condēned, because he cau­sed the invocation of Saints, to bee mingled amongst the publike praiers of the Church. Niceph. Hist. Eccl. lib. 15. cap. 28. The Papistes doe the same. The Priscilianites disioy­ned married folkes for religion sake, Aug. de Haeres. ca. 70. also they boast of their revelations, Epiph. Haeres. 49. The Papistes doe both.

13 The Helcesaits make Christ in heaven, to differ from Christ in earth, Theodoret. Haeretic. fab. lib. 2. So do the Papistes, who say that Christ in heaven, is visible and pal­pable, and in earth, invisible & impalpable. The Eutichi­ans, affirmed that Christ had a body without shape, dimē ­sions, or circumscription, Leo, de ieium. 7. mens. ser. 6. the Pa­pistes [Page 48]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 Soule died, and was dissolved with the body. Aug. de Haeres. cap. 83. Niceph. Eccl. Hist. lib. 5. c. 23. So also beleeved Pope Iohn XXIII. the head of the Romish Church, who as the Papistes af­firme, cannot possibly erre. Concerning whom I will lay downe the very words of the Councel of Constance: Do­minus IOANNES Papa XXIII, saepe & sapius coram di­versis Praelatis, & alijs honestis & probis viris, pertinaciter, dia­bolo suadente, dixit, asseveravit, dogmatizavit & astruxit, vi­tam ateruam NON ESSE, ne (que) aliam post hanc: quinim [...] dixit, & pertinaciter credidit, animam hominis cum corpore hu­mano MORI & EXTINGVI, ad instar animalium brutorū, dixit (que) mortuum semel esse etiam in novissimo die MINIME resurrecturum. Tom. 2. Concilior. pag. 1060. Concil. Constant. Sess. 11. whervpon in the same session he is called Diaholus incarnatus. pag. 1050. But concerning this point, the Rea­der may reade more in my booke de Antichristo, Cap. 24.

II To the Consequence.

1 IF Popish religion had confuted, and out lasted se­verall hūdreds of heresies; yet it followeth not, that it is true religion therefore: because it is not strange, to see one Heretique warre and fight against another, and the stronger to overcome, and out-last the weaker. So Pope­ry hath done, and doth continually. But the truth of the Gospell, being the doctrine of the Stronger man, which o­vercame and bound the strong man armed, hath, and ever doth batter Popery to peeces, and hath gotten from it whole kingdomes and nations already (God be praised) and shall, shortly, worke the vtter ruine and desolation thereof. Amen, Amen.

[Page 49]2 The places of Scripture, cited by the Suppliants, are not meant of the Popishe Church; but of the true Church of Christ; where with they have no communion, who doe vnworthily separate themselves from the same, and take part with her enemie.

Reason of Religion. 6 6. REASON OF RELIGION.

A religion, that erected and builtWhat ALL? this word is too generall, the world can testi­fie. And ALL this is but a begging of the question. 2. Pet. 1.8. all the Churches, Hospitalles and ancient Colledges in Christendome, indowed them with li­vings, instituted the Vniversities and Seminaries, distinguithed the multitude into parishes, proportioned the tithes, annexed the glebe land founded the Bishoprickes, limited the Dio [...]ese [...], decreed Eccle­siasticall lawes and immunities, enacted all the olde Lawes of our Realme, and did (for that they would not be vacant without fruite, as the Apostle aduised, in the knowlegde of our Lord Iesus) a thousand good workes besides, of which the religion regnant reapethGOD can stirre up wicked men, to doe his children good. daily be­neficte, and could not without such our churches provision and ordi­nances, ever haue carried the exterior shew it doth.

Resolution of the 6. Reason.

Popish Religion, erected and built Churches, Hospitals, Colleges endowed them with livings, instituted Ʋniver sities and Semi­naries, &c: and did a thousand good workes besides.

Ergo:

Poperie is true Religion, and therefore to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THere were Churches, Hospital, Colleges, Vni­versities and Schooles erected and instituted in the Primitiue Church, before Popery was dreamed of.

2 Also, the tithes were proportioned in the old Te­stament, in the daies of the ancient Patriarkes. And Bi­shopricks were foūded, dioceses limited, parishes distin­guished, and Ecclesiasticall laws decreed, long before the beginning and originall of Popery, by the Fathers of the Primitiue Church.

[Page 50]3 [...] that Popish Religion bee conferred with the Religiō that those worthy mē (which erected & builded Churches, Hospitals, Colleges, Vniversities & Schooles, since the time of the Primitiue Church) died in; and both of them bee tryed by the Scriptures, and then compared vvith ours; it will be found, that not halfe of them dyed in the Popish Religion, as the Suppliants imagine; yea that the ancientest and best of them, dyed in ours; and there­fore both they, and their monuments are ours, and giue greater credit vnto our Religion, then all the rest doe or can do vnto Poperie.

II To the Consequence.

1 Suppose Popish Religion, to be the principall 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 heretiques may, in civill affaires, do, or decree some things, which in themselues are good; which notwithstanding doth not any way giue allowance vnto their Heresie.

2 The Protestants haue built many Churches, Hos­pitals, Colleges, Vniversities, and Schooles, and done ten thousand good workes besides: Wherefore, by the Suppliants argument, the Protestants Religion must needs bee true, vvhich yet they vvill not grant.

3 Yea, vvhat is there in this Reason, vvhich Infidels & heathen men, may not alleadge for thēselues. Pagans, Iewes, Turkes and other profane Nations, erected many goodly monuments, decreed wholesome and profitable lawes, and haue done many workes besides, which in them­selues are very good. Will the Suppliants from hence cō ­clude, that their profession is true Religion?

4 GOD can bring forth light our of darknes he can raise vp Heretiques, Infidels, and Atheists, to doe many things, for the good and benefite of his Church & Chil­dren.

Reason of Religion. 7 7. REASON OF RELIGION.

A Religion,A lowde lie. 9.10, & 11. Centenaries. that in three ages togither had not three open ad­versaries in the Christian world, who contradicted or impugned her doctrine, or beleeued another forme of faith, then that which shee then and now teacheth. And the Wisedome of the eternall God (alluding to hisIf we will be­leeve the Sup­pliants Glosse; else not. Pro. 14.28. Glossa inter­lin in hunc lo­cum. Church) affirmeth, that in the multitude of people cō ­sisteth 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 togither, had not three open Ad­versaries in the Christian worlde, who contradicted her Do­ctrine, or beleeved any other forme of faith, then that vvhich shee teacheth.

Ergo:

Poperie is true Religion, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THere haue bin, in every age, worthy and faithfull Christians, who contradicted the Popish supersti­tion publikely, and openly opposed themselues against Antichrist. For GOD had alwaies TWO WITNESSES to testifie the trueth against the Adversary. Apoc. 11.3.

2 These faithfull Servants of GOD, haue ever be­leeved and held an other forme of faith, then that which Popish Religion taught; For they kept the commaunde­ments of GOD, and had the testimonie of IESVS CHRIST, Apoc. 12.17.

3 In these Centenaries, which the Suppliants speake of, to wit, in the 9.10. and 11. there lived, questionlesse, seaven thousande, vvhich bovved not their knees vnto Baall.

4 About these times flourished, Bertrame the Priest, [Page 52] Huldrieus Bishop of Auspurge, Ioannes Patricius Erigena, Ansegisus the Abbot, Berengarius Archdeacō of Angiers, Aruulphus Archbishop of Lugdune, Ioannes Sarisburueasis, Arueldue Bishop of Bixta, Petrus Bloix, Petrus Waldo, and all those famous men which were tearmed Waldenses, Fre­derike the second & Petrus de Vinea his Chancellor, Ber­nard: all these and infinite numbers more, who are not recorded in Histories, that held the faith of Iesus; impug­ned the Papacie, and opposed themselues against Anti­christ and all his disciples.

5 Also the Greeke Church, cōtinually impugned Po­perie; and held a faith different from the Popish beliefe.

II. To the Consequence.

1 If there had not been found, THREE open adver­saries, in al the Christian world, who in those Cētenaries impugned Popery: yet doth not that inferre the truenes of Popish Religion. Because it is written, in the Revelati­on, that GOD should stirre vp TWO witnesses, to testifie the trueth against Antichrist. Apoc. 11.3. and in the mouth of TWO, or three witnesses every thing is established. Num. 35.30. Dent. 17.6. Dent. 19.15. Matth. 18.16.2. Cor. 13.1.1. Tim. 5.19.

2 It is written, that Antichrist shal prosper for a time, and prevaile against the Saintes, yea that hee shall cause ALL, both small & great, rich & poore, free and bond, to receiue his marke. Apoc. 13.16. No marvell therefore, if there were not many found, to impugne the Papacie; es­pecially seeing the Church had fled into the wildernesse into her place, at that time. Apoc. 12.14. Wherefore this paucitie of adversaries against Poperie, is so far from pro­ving of it, to be true Religion; as that it is a manifest de­monstration, that it is the Religion and pestiferous Do­ctrine of Antichrist.

Reason of Religion. 8 8. REASON OF RELIGION.

A Religion, whose chiefe professors and spreaders thereof to o­ther Nations were alwaies of a knownewonderfull be­ly, if you meane full of holes and filth. witnes the holy Popes, Ser­gius III. Joane VIII. John XII. Sergius 3. his bastard, John XIII, who was slaine in the very act of adultery, Sixtur IV, Paule III. Gregerie VIII, and a great number more. holy life, and sembla­ble death, & the protoparents ofWill they include the Christian religion in this ranke. all other religions, men of a much contrary note: and we are sure by the testimony of Gods word, that the good and bad trees are to bee knowne by their And so are the Papistes. For there were but six thousand yong childrens heads at ones found in a fish-pond within the grange of an Abber. Hulderich. in Epist. ad Nicol. I. fruites. Matth. 7.20.

Resolution of the 8. Reason.

Popish religion, is that vvhose Professers, vvere alwaies of a knowne holy life and semblable death.

Ergo.

Popish religion is true, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 WHat theThe Suppli­ants themselvs afterwards con­fesse, the lives of their Profes­sours and chief Rulers are very lewde and wic­ked. in the 36. Reas. of Reli­gion. life of Popish professours hath bin, appeareth manifestly in the Catalogue of their Popes of Rome: whereof some were bloody murde­rers; some sorcerers, nicromancers or coniurers; some bawdes, adulterers & Sodomites; some proude, sacrilegi­ous and craftie cousoners; and others seditious rebelles & traitours; as is plainely declared by their owne writers, vvhich because I have proved at large, in my Booke de Antichriste; I wil not heere repeate.

2 As for their death, that also appeareth in the same holy race: whereof some died in the very act of adultery; some swearing and blaspeming GOD; some damning & devoving themselues vnto the devil; & others thinking that there is neither God, nor devil, heaven nor hell, nor [Page 54]no other l [...]fe after this; as I haue also declared in that booke de Antichristo.

3 I will not stand to relate particular examples, in this general discourse. If I shoulde speake of the death of Eccius, Latemus, Hofmaiter, Gardiner, notable professours of Papistrie; and of the death of Francis Spiera, a revoulter from the Protestantes religion; it would make any mans haire to stand on end, that heard it.

4 The Papacy, by vertue of the religiō, which it pro­fesseth, is the kingdome of sinne; as I have proved at large in my Booke De Ecclesia Antichristi: And therefore it is most certaine, that within the communion of Popish Re­ligion, men can neither live well, nor die well.

II. To the Consequence.

1 But be their lives, and their deaths, what they may bee: Religion must not bee measured by the lives of the Professours. An heretike may liue an honest morall life, as Pelagius is said to have done, and a good Christiā may fall oftentimes, as we reade of David and others. 2. Sam. 11.4.15.17.

2 A rotten and worme-eaten apple hanging vpon a good tree (seeing that came not through the nature of the tree, but by meanes of wormes, birdes, or some such accident) ministreth not sufficient argument, to prove that tree, to bee an ill tree: so the ill workes of Christians ought not to staine their holy religion. For the corruptiō of their fruites, commeth not from the nature of their re­ligion, which forbiddeth such fruites or workes, but from themselues, from their owne native and originall corrup­tion.

3 Yet the ill lives & worse de [...]th of the Papistes, are sufficient to condemne THEIR doctrine, because they proceede from the nature, and articles of their religion, as shall be more manifest in the sequel.

9. REASON OF RELIGION.

A religion, to which theEven so we see it prophecied of before. Apoc. 17. that the Kinges of the earth should commit fornicatiō with the great whore and give their power & cucto. rity vnto the beast. famousestConstanti­nusImpudēt Pa­pists that chal­lenge all these Princes to bee theirs, whereas very many of thē died before Popery ascēded from the pit of Hell an [...] manie also were the greatest enemies that the Pope or Papa­cy h [...]d. Magnus, Iavianus with aboue forty Emperours of the East. Maiorianus, Carolus Magnus, with full neere fortie other Emperours of the West. Empe­rours and Clodoueus, Childiberius with aboue three-score Kinges of Fraunce, Rani­mirus, Sanctius, with almost twenty other Kinges of Aragon Telagius, Pasi­la, with at least forty other Kings of Castile. Alphonsus, Sanctius, with many moe Kinges of Portugall. Geyza, Stephanus, with aboue thirty Kings of Hū ­garie Besides the Kinges of Polonia, Bohemia, Denmarke, Norway, Suethe­land, Gothland, Dalmatia, Baioria, Germania, Alemānia, Morauia, Loraine, Burgundy, Prouince, Lomberdy, Italy, Naples, Sicily, Sardinia, Nauarre: end the Kinges of Affricke, as of AEthiopia, Nubia, & others Likewise the Kings of Canaria, Manicongus, Benop [...]tama, Angola, Guinea, Bentoninus, Quilca, Melinda, Mozambique; the Kinges of Asia, as of Ciprus, Armenia, Hierusalē, Tartaria, and some Kinges of the Agarens and Saracens many Kinges of the Heruleans, Iberians, Alanes, Abasgorians, Lazorians, Scithians, Persians and others. Kings of the world haue bowed their Crownes,AsA Begging of the question. Constantinus Magnus Emperour, Dagoberius, Carolus S Iu­dovicus, and other Kings of Fraunce, Alphonsus, Ranimirus 2. & Alphonsus 6. with other Kinges of Spaine. Stephanus & Ladislaus Kinges of Hungary Miscelslaus, Boleslaus, Casimirus Sanctus, and Casimirus Magnus Kinges of Polonia, and many moe Kinges of other Nations. presented their giftes,As Iustinus Emperour, the person of Pope Iohn. Iustinianus 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 Pre [...]ates,As Philippus Arabs Emperour, the Censure of Pope Fabian. Euseb. lib. 6. cap. 27: histor. eccl. the Emperour Theodosiu [...] the excommunication of S Ambr. Theodoret. lib. 5. cap. 17. hist. eccle. Sezom. lib. 7. cap. 24. the Emperour Otho the third, the inioyning penance of Romualdus Abbat. Petr. Dam. in vita Romual. To which may be added the devout rea­dines of Henrie the second, to accept and fulfill the sentence of Pope Alexan­ders Legates, touching the death and murdering of Saint Thomas of Can­terburie, Neubrigens. lib. 2. cap. 25. obeyed their censures, yea and hath at this present many of the grea­test Monarchs and potentates on earth to her Professours, patrons, and foster-fathers: So as of the Romane ReligionA notorious vntruth. onely, these en­suing passages & propheticall praedictions of holy Scripture must, of force, take their verification, or remaine as yet (beeing the latter yeeres or evening of the Church) vnfulfilled:Manifest rac­king and per­verting of the Scriptures in wrong applica­tion. The Gentiles shall feare thy name, O Lord, and all the Kinges of the earth thy glory. Psal. 101.16. [Page 56]Againe, 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 Queenes thy Nurses, Esa. 49.93. And againe, Gentiles shall walke in thy light, and Kinges in the brightnesse of thy vprising. Esa. 62.3. Places which to our iudgment most evidently convince, that not only some Kinges of the earth shall professe and cherish true religion, but that the greater number of all Christian Kinges shall embrace and ad­vance theThey cōclude against them­selves, for it is wel known, that Popery is not true religion. same. Now, it is most certaine, & as cleere as noone day, by all Antiquities, Proofes and Chronicles of the world, that there was never Emperour, nor till this age, any one King vnder, heaven, that entertained orAll those first Christian Em­perours and Kinges, which the Suppliants speake of, and many others al­so in the midst of the Papacie professed true Christian reli­gion which wee professe. professed Protestant religion.

Resolution of the 9. Reason.

Popish religion, is that to which the famousest Emperours and Kinges of the vvorld have bowed their Crownes, presented their giftes, reverenced her Prelats, obeyed their Censures.

Ergo.

Papistrie is true religion, and therefore to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THE best, the ancientest and the famousest of all these Emperours and Kinges mencioned by the Suppliants, lived and died longe before the originall of Poperie.

2 Many of them also impugned the Pope and Pa­pacie, and held those very pointes in religion, which the Protestants maintaine.

II To the Consequence.

1 If all these Emperours and Kings had bin Papists indeede; yet were not Popery any thing the better for that; because it is written in the Apocalypse, that the Kings of the earth should committe fornication with the great Whore of Babylon. Apoc. 17.2.

2 Heathē Pagans have had very many famous Em­perours [Page 57]and Kings, who bowed their Crownes vnto thē, presented their gifts, reverenced their Priestes, & obey­ed their Censures. Is Paganisme therefore true religion?

3 The Protestants also haue had such, and haue ma­ny at this day (God be thanked:) will the Papistes from hence acknowledge their religion true also?

4 Are not the Papistes in miserable distresse for want of argumēts; who can say nothing for their Religion, but what Pagans, Turkes, & Atheistes may alledge for theirs?

Reason of Religion. 10 10. REASON OF RELIGION.

A Religion, that from the first floure of her infancie ever had, and still hath to her beleeueres, infinite multitudes of either sexe, This prof. suf­ficiently decla­reth that their Religion is not Apostolicall. professing Poverty, Chastity, and Obedience, the three Mat. 19.21 Mark. 19.12. 1. Cor. 7.25. Matth. 16 24. chiefe Evangelicall False. counselles False againe those places of Scripture doe not proue it. obserued of the Mat. 19.27 August. de Ci­vit. lib. 17. ca. 4. Hieron. li. 1. cō ­tra Jovinia. Apostles, practised by those Saint Anthony, Hilarion, Benedict, Francis, Dominike, Ber­nard, and thousands moe. who were counted of greatest holynes, most highly commen­ded by A lying Hy­perbole. all 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 perfectiō, but also as beautifull ornamēts in Christs Church, raising the professors to supreame degree of grace and glory.

The Supply­ants haue mu­stered the bare names of the ancient Fathers, very providēt­ly, leaving their Readers to the examining of their quotatiōs amongst whom not one of a hūdred, they knew, either for lacke of skill or will, leasure or books, could & would turne to the places in the auctors thēselues: They thought belike, their credit to be such, that every man must needs beleve, that they cite them truely & faithfully & that because they haue so roundly hudled them vp togither, that therefore out of all question they spake & wrote fully for them But what small [...]ause there is either for the Suppliant [...] to looke to be thus trusted, or for any to yeeld thē such credit herein appeareth manifestly in the citati­on of their wordes, which quite makes against Popish religiō, and Monkish profession. Of Pover [...]ie.

Of Chastitie.

Hieron. in cap. 9. Matth. & lib. 1. advers. Jovin. cap. 7. Basil. de virginitat.

[Page 58]Epiphan. haresi. 58 contra Valesios. Aug. de virginitat. cap 14 24 & sequen­tibus. Greg. in tertia parte Curae pastora. adwonit. 29. Ambros & Theodore­tus in 1. Cor. 7. & Amb. in epist, 83. ad Siricium Papam & 82. ad 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 contemplat. Josephus lib. 18 antiquit. c 2 Epiphan. haeresi. 29. Dionisius de Ecclesiast. Hierarchia. ca. 6 Euseb. li. 1 de demonstrat. Evang. ca 8. Nazianzenus orat. 20. Athanas. in vita Anthonij. Sulpitius in vita Martini. Isodor. lib. 2 de eccles. 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 beleevers infinite multitudes of ei­ther sexe professing Povertie, Chastitie, and Obedience, the three chiefe Evangelicall Councels, observed by the Apo­stles, &c.

Ergo:

Poperie is true Religion, and to be tolerated.

ANSWERE.

I To the Antecedent.

1 THe infinite multitudes of both sexe professing Po­verty, Chastitie, and Obedience; are those swarms of Locusts come out of the pit of hell, Apoc. 9.3. Which haue faces like the faces of men, signifying their hypocrisie, faigned humility, and falshood, and tailes like vnto Scorpi­ons, and stings in their tailes, noting their damnable doctrin, the sting and butcherie of mens soules.

2 The Papistes, of divine precepts make Evangeli­cal Councels, which not withstanding are indeed the ex­position [Page 59]of the morall law.

I Poverty, is not a Councell, but an expresse commaun­dement; hat, when NECESSITY so requireth, vvee forsake all the commodities of th [...]s life, yea and life it selfe, for Christ his sake. But what is this to Monkish Poverty, which the Papistes solemnely vow and pro­fesse; wherein the sweate of the browes (decreed vnto every man in his vocation) is chaunged into yeerely and most certaine revenewes, stipende, or pensions.

II Chastity is expresly commaunded vnto such as haue receaved that gift. Matth. 19.11.12. But Popish Chastity, is expresly contrary vnto the word of God, which testifieth that FEW haue the gift of cōtinencie; wher­as the Papistes haue INFINITE MVLTITVDES that vow and professe Chastity, that haue not the gifte of continencie at all.

III Monkish Obedience vnder their Founders rule, hath not one syllable, in all the Scriptures, for proofe and confirmation thereof.

3 It is absurd to imagine that the Apostles were Po­pish votaries, and observed those falsely tearmed Evan­gelicall Councels. Is this a good Argument in Popish Schooles, We haue forsaken all, and followed thee. Matth. 19. Ergo: The Apostles vowed willfull povertie, as Moonks do.

4 This popish profession and vowes, were better ne­ver made, then made; & being made, they are of that na­ture and dangerous consequence, that the best way were first to repent of the folly and rashnesse in making of thē, and then rather quite to giue them over, then with such superstition and impietie, to seeke to keepe them, as is v­sed, and thereby breaketh foorth shamefully among the Papistes.

5 It is manifest out of the Scriptures, that such oaths as cannot be performed without sinne, are vnlawfull, and doe not binde. So also saith Ambros. in 2. Can. 8. Concil. To­leta [...]. And Gratian, Caus. 22. Quest. 4. produceth manie testimonies out of the Fathers to the same end, and that [Page 60]namely out of Isodore, In malis promissis rescinde fidem, in turpi voto muta decretum, quod incaute vovisti ne facias, impia est promissio quae scelere adimpletur.

6 And rather then men that haue vovved and pro­fessed a single life, through the force of inward concupis­cence should burne and fal either to fornication, adulte­rie, or any other vncleannesse of the flesh (which as hea­ven and earth, and all the world knowes ever were, and still are common fruits of the Popish vowe of single life) the ancient Fathers, that the Suppliants bragge of here so much, would haue them to marry, and to repent of their rash vow: as is evident in Cyrill. lib. 3. & 16. in Levit. Cy­prian. lib. 1. Epist. 11. Epiphan. Contra Apostolicos lib. 3. August, de bono coniugali, & de sancta virginitate, cap. 34.

II To the Consequence.

The Consequence hath no coherence with the Ante­cedent: But the Argument is thus rather to bee conclu­ded.

Popish Religion hath to her beleevers infinite multituds, profes­sing Monkish Povertie, Chastitie, and Obedience.

Ergo:

Popish Religion is the Religion and doctrine of Anti­christ.

Reason of Religion. 11 11. REASON OF RELIGION.

A religion that hath beene testified by the blood and sanctitie of such Martirs and Confessours as ourThey should haue named these Martyrs; and then que­stionlesse they would not haue proved to bee Popish. Adversaries thēselues al­low of, and hold them glorious in heaven; & either all the points of her doctrine, or the most controverted and weightiest, witnessed by evidence ofMost lying signes of Anti­christ. most authenticall miracles, by the records of c all ages, and by the discussing censure and approbatiō of general Counsells,collected in parte by Bredenbrachius in suis collationib. the highest consistorie on earth, &The Papistles preferre their Cōciliables be­fore the word of God. oracles of greatest infallibility, as being the sentences of all the best learned in the world assembled togither, and holpen in the affaire by theMat.These places doe not prove Councels to bee infallible Ora­cles. 18.20. &. 28 20. presence of Christ our Saviour, by theIoh. 14.16. & 16.13 Act. 15.20. assistāce of the Holy Ghost, and byIoh. 17.17. Luk. 22.31. our Lords promise and praier.

Resolution of the 11. Reason.

Popish religion hath beene testified by the blood and sanctitie of such Martyrs and Consessours as the Protestants themselues allowe of; and all her doctrine witnessed by miracles, and appro­ved by Councels.

Ergo.

It is true religion, and so to be tolerated.

ANSWERE.

I. To the Antecedent.

1 WE do not allow of any Martyrs of the Popish religion. Yea, we expressely affirme, that the sufferings of such, is not martyrdome, but due punishmēt of their offences, and a recompense according vnto their deserts: such was the punishment & execution of Thomas Becket, Iohn Fisher, Sir Thomas More & such other holy trai­tours and martyrs of Popish religion; whose farther iudg­ment we leave vnto the Lord.

2 As for the Sanctity of Popish Cōfessours, we iudge it deepe hypocrisie, and wicked dissimulation. For howe can a man be holy in that religion, which hath a shew of godlines, but denieth the power thereof? Such holy Hy­pocrites were, Benedict, Francis, Dominike, mencioned by the Suppliants, and thousands moe.

3 No part of Popery, no one point thereof, was ever confirmed by miracles: except it were by the lying won­ders of Antichrist; whose comming (as the Apostle testifieth) is by the effectuall working of Satan, with all power, and signes, & lying wōders; & in all deceive ablenes of vurighteousnes. 2. Thes. 2.9.10.

4 The definitions of generall Councels, are no such Oracles of greatest infallibility; for they may erre, and have oftentimes erred. The Coūcel of Carthage decreed rebap­tization. At the 3. Councel of Autioch, Athanasius was condemned, and the Arrian heresie was approved. In the Councell of Ariminum, the same heresie was allowed al­so. [Page 62]The 2. Councel Ephesine favoured the heresie of Euti­ches. the Councel of Neocaesarea condemned second mar­riages. Cōcil. Toletan. 1. decreed that he that keepeth a Cō ­cubine, should not be repelled from the cōmunion. The 6. generall Synode decreed the marriages between Catho­liques & Heretiques to be voide: they condemned also the eating of the blood of any beast. The 2. Councell Ni­cene concluded that Angels and the Soules of men haue bodies of their owne, and that they may be pictured and painted; this Councell allowed the worshipping of ima­ges; which the Eliberine Councel long before had flatly forbidden. In the Councell of Rome Stephanus VI. revo­ked all the acts of Pope Formosus, his predecessour: which in the Councell of Ravenna vnder Iohn X. were establi­shed againe, and Stephanus his decrees abrogated. There­fore the Definitions of Councels are not infallible oracles, as the Suppliants vaunt; and those places of Scriptures, which they quote, are nothing at all to their purpose; as the godly Reader at the first view of the text, may soone vnderstand.

II To the Consequence.

1 IF Popish religiō were testified, by the blood of mar­tyrs, & holines of Cōfessours; if it were approved by Councels: yet doth it not follow, that it must needs there­fore be true religion; for Martyrs, Cōfessours, & Coūcels may erre, and have erred oftentimes.

2 Popery is manifestly knowne to be a false religiō, because the Papists goe about to confirme and establish it, by lying miracles and wonders; as the old ancient he­retikes did before.

Reason of Religion. 12 12. REASON OF RELIGION.

A ReligionA manifest vntruth, it is cleare by the Answere. vnchanging and of admirable consent in her do­ctrine, having evermore the same boundes of faith in all places, [Page 63]and not varying in every country and state, as doe other religions which haueIf they speak [...] of our religion, we haue Christ, our head, & his word the rule of truth. not one supreame head, and an acknowledged power to define, but make the letter of scripture (Blasphemie against the word of God. misinterpretable by eve­ry contentious spirit) the only touchstone and chiefe Iudge of all di­fferences in faith, whereby so many opinions and formes of religiōsHorrible blasphemie, as if diverse opinions and formes of religion might bee squared out of the Scriptures; wheras no Scripture is of private interpretation, nor can bee the ground of errour. may be squared out, as there be private fancies raigning.

Resolution of the 12. Reason.

Popish Religion, is a religion of admirable consent and vnitie in her doctrine, not varying in every country and state.

Ergo.

It is true religion, and therefore to be tolerated.

ANSWERE.

I To the Antecedent.

1 IF Popish religion be of such admirable consent and vnitie in her doctrine; wherefore cannot the heades therof agree amongst themselues in teaching & de­livering of that vniforme doctrine? Who so readeth the history of their Popes, written by their owne friendes, be­sides a number of hote and cōtentious schismes troubling al Christēdome, for many yeeres togither, yea sometimes fortie yeeres continuing betwixt their Popes and Anti­popes, he shall finde it a cōmon thing for the succeeding Pope, to contrarie & abrogate the actes, decrees, & pro­ceedings of his predecessour.

2 Not to insist in many particulers. Platina writeth, that when Pope Formosus was dead Anno Dom. 896. Ste­phen VI. who succeeded not long after him (for Boniface VI. his immediate successour was Pope but 25. daies) carried such hatred towards him & his proceedings, that he caused his decrees to be abrogated, and made him to [Page 64]be taken out of his grave (for so others write of him) and solemnely degraded in a Councell: which when hee had done, he cut of his tow fingers, wherewith he vsed to cō ­secrate, and cast them into the river Tibris. But Romanus I. succeeding him, ratified againe Formosus doings, & abrogated and disanulled al Stephens proceedings against him. Whose course Theodorus II. & especially Iohn X. followed, condēning Stephens doings in another Coūcel at Raven­na, consisting of seventy foure Bishops. Albeit Sergius III the fourth Pope after him, taketh Stephens parte against Formosus, and that so hoately, that once againe though he were the ninth Pope from Formosus, he caused his body to be taken vp out of the grave, degraded him againe, be­headed him, cut of the three fingers that were left him of his right hand, and threw his body, & the pieces thereof despitefully into the river Tibris.

3 Againe, wherefore do not the Popish Doctours a­gree amongst themselues in explicating and interpreting a religion so certaine in her doctrine; whereas nowe the world seeth, they differ amongst themselves, in 237. arti­cles of doctrin, as Ioannes Pappus hath gathered, out of Bel­larmine. In l. de Contradict. Doctor, nunc-Romana Eccles. The Iesuites Catechisme also, is a sufficient witnesse hereof.

4 Nowe what doth this dissention amongst Popish Doctours, but proclaime indeed the disagreement, iarres & cōtradictions, which are in the very doctrine of Pope­ry. The Pope, in their doctrin, is Christs vicar, Peters suc­cessour, meeke, humble and the Servant of servants. And yet they blush not to say, that he is King of Kings, & the Monarch of the whole world. The sacrifice of the Masse, they say, is externall: and yet indeed, it is not external, for, that which they call the sacrifice, is hid vnder the formes of bread and wine. But I hasten.

II. To the Consequence.

1 If Popery were so constant, so vnchangeable, so a­greeable in her doctrine, as the Suppliants pretend: yet is [Page 65]that no proofe, that it is therefore true Religion;

  • I. Because the Iewes, Turkes, Pagans, and Heretikes doe marvelously agree one with another: and yet is not their profession true.
  • II Because we see that oftentimes great men within the Church haue fallen into hote cōtentions among thē ­selues. As Paul and Barnabas, Paul and Peter, Meletius and Peter B. of Alexandria, Epiphanius & Chrysostome, Ierome, Augustine & Ruffiaus, Cyrill, Iohn B. of Antioch and Theodoret. And indeed the Iewes did vpbraid the Christians in the Primitiue Church with their dissen­tions amongst themselues.

2 The Papists vnity and agreement amongst them­selues, is to betray the souls of men, which Christ our Sa­vior hath redeemed by his blood: for otherwise they are at as great iarres vvith their owne men, as with vs.

Reason of Religion. 13 13. REASON OF RELIGION.

A Religiō, which by the grant of our Adversaries, hath had for the last thousand yeeres and more, the custody of the sacredOf the out­ward letter. Bible, of the Apostles, Athanasias and the Nicene Creede, & preserved thē from perishing by Pagan, lew or heretike: yea & from whose hands or Treasure-house, the Religiō now established, not onlyThe Christi­ans of the pri­mitiue Church received the Scriptures from the Scribes and Pharasies, and we from the Pa­pists their successours. received all the partes of Scripture shee maketh vse of; but also learned theThese we haue learned frō the Scriptures. forme of Christening, Marrying, Churching of women, Visiting the sicke, Burying, and sundry other like, as their books, translated out of ours, doe declare. And therfore our religion must needs be theA manifest non sequitur. el­der. Nor can it be told (as we can easily tel al other sorts of Religiōs) whatThe Papistes fell by litle and litle, from the purity of the Primitiue Church vntill as length their Church formalcy became the Church of An­tichrist. former Society we did ever supplant or invade, or took from it, either our first possession of the Scriptures, forme of Sacraments, or any other Ecclesiasticall rites or ceremonies.

Resolution of the 13. Reason.

Popish Religion hath had for the last thousand yeeres and more, the custodie of the sacred Bible, &c.

Ergo:

Popish Religion is true Religion and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 By the same reason the Iews also may proue the truth of their Religion: for vnto thē (as the Apostle saith) were of trust committed the Oracles of GOD; and it is certaine the Christians received the Scriptures from the Iewes. Also Ptolemaeus Philadelphus King of Egypt, might confirme his Religion, if this Reason were currant. Ioseph. Antiq. Iudaic. li. 14. cap. 2. Zonar. li. 1. Annal. But I answere.

2 As the Iewes & Ptolemaeus Philadelphus, so haue the Papists kept the outward letter of the Scriptures: but, re­garding more their owne fantacies and traditions, they lost the sincerity of doctrine; as is manifest by examinati­on of the particuler points of their religion, by the Scrip­tures, whereof they bragge so much.

3 We haue learned the forme of Christening, Marrying &c. out of the Scriptures. Neither, if we had learned these of the Papists, could they gaine any thing thereby; for we doe not condemne al such things as they beleeue or pra­ctise, but only those, whereof (in matters of faith) they were the auctors & inventours,14. Reason of Religion. or borrowed of other he­retiques.Popish Religi­on observeth daies & times, contrary vnto the doctrine of the the Apostle, Gal 4.10. & worshippeth GOD in vaine, teaching for do­ctrines, mens precepts. Matt. 15.9. And ther­fore it is the re­ligion of Anti­christ.

II. To the Consequence.

As the Scribes and Pharasies, and Ptolemaus Philadelphus were not the true Church, albeit they had the keeping of the Oracles of God: so neither are the Papistes the true Church, although they haue had the custody of the Bible.

14. REASON OF RELIGION.

A Religion, that' instituted the feasts, the fasting daies, and al the goodly ceremonies, and solemne observations, which are yet v­sed (though many other pared away) and commanded in the Prote­stant religion, as the festivities of Christmas, Easter, Ascension, Whit­sontide, [Page 67]and the Eues and feasts▪ of the Apostles, likewise the fastes of Lent, and Ember daies, a [...]stinence on Frydaies & Sauirdaies, much holesome and very commodious to the Common-weale: Semblably the rites and sacred formes kept in Coronations, instalments, and in all other sorts of solemnities, that carry either state, decency, or ve­neration with them.

Resolution of the 14 Reason.

Popish Religion, instituted the feastes, and fasting daies, and all goodly ceremonies and solemne observations.

Ergo:

Poperie is true Religion, and therefore to be tolerated.

ANSWERE.

I. To the Antecedent.

1 IT was not Popery, which was the institutour of these ceremonies, which we vse. For the Papists thēselues confesse they haue receaved them by tradition from the ancient fathers. And such indeede, as haue bin invented by them, we haue abrogated and condemned.

2 The Popish fast, & our abstinence from flesh vp­on some daies, doe infinitely differ; theirs beeing ioyned with the opinion of merits and of divine worship: Ours being only a civill and politique constitution, not ioined with any opinion of religion.

II To the Consequence.

Speaking of those ceremonies, whereof the Papistes are auctors and institutors; we may iustly argue the plain contrary, thus:

Popish Religion observeth daies and times, contrary vnto the do­ctrine of the Apostle: it instituteth set daies of fasting prohi­biting certaine meates, for religion and conscience sake, as the ancient Heretikes were wont to do; and neglecting the Scrip­tures, embraceth vaine and wicked traditions, contrary vnto the doctrine of our Saviour. Matth. 15.

Ergo:

Popish Religion, is not Apostolicall, but the Apostatied Religion of Antichrist.

Reason of Religion. 15 15. REASON OF RELIGION.

Popish Religi­gion being wea­ry of Christes yoke, hath reli [...] quished his dis­cipline; & tur­ned againe vnto impotent & beggerly rudiments, Gal 4.9. yea and invented the Canon law, which setteth vp the Pope aboue Iesus Christ, & therefore, it is the religion of Anti­christ.A Religion, that a founded the Ecclesiasticall censures, and sorts of discipline, as suspension, interdiction, excommunication, irregu­larity, degradation and the like, and was also the author of the Ca­non law, studyed through out the vniversall Christian world, & many points, both of her censures, lawes and discipline, practised by the Protestants themselues.

Resolution of the 15. Reason.

Popish Religion, founded the Ecclesiasticall Censures, & sortes of discipline, and was the auctor of the Canon Law.

Ergo:

Popish Religion is true, and consequently to be tolerated.

ANSWERE.

MIserable, silly, base Sophisters! Doe the Suppliants thinke these currant arguments in this learned age? I answere,

1 Ecclesiasticall Censures be ancienter then Pope­ry, as is manifest in the monuments of Apostolicall wri­ting; in the Gospel, the Acts, & Epistles of the Apostles.

2 If Popery were the founder of any Ecclesiasticall censures, yet were it not therefore true Religion. For may not the rankest Heretiques ordaine some things well, but they must needs therefore challendge all other partes of their doctrine for true and sound?

3 Popery swarved from the right discipline institu­ted by Christ and his Apostles, & invented infinit num­bers of base and beggerly ordinances, whereby they cru­cifie mens soules and consciences; & declare themselues Apostataes and contemners of Apostolique Censures.

4 The Canon Lawe, the whole scope and end of it being the establishing of the Popes auctority aboue Iesus Christ, and aboue al that is called GOD, doth most mani­festly testifie, the Pope to be Antichrist, and his Church [Page 69]Antichristian: as I haue elsewhere plainely demonstra­ted.

Reason of Religion. 16 16. REASON OF RELIGION.

A Religion that only hath canonized her professor for Saints af­ter death, and celebrateth their annuall memories, wherby their names ever liue in honor, and all posterity incited both to glorifie God for his graces bestowed on them, and also studiously to imitate their vertues Whereby that asseveration of the Prophet is verified,Popish religiō having out of the Scriptures, no other bles­sings to bestow vpon her profe­ssours, but that of the Devill vnto Saule 1. Sam 28.18. To morrow shalt thou & thy sonnes bee with mee: Because shee would bee equall with GOD, seizeth vpon heaven, and placeth therein such as haue committed fornication with her; And therefore it is the religi­on of Antichrist. Thy friends (ô God) are very much honoured of me. Likewise that saying of Ecclesiasticus fulfilled, * Nations shall declare his wisdome, & the church speake forth his praise: and also the rites of friendship & true loue ob­served, which is to loue our friends frind for our friends sake, and in­comparably more the Saints of God, for their and our loue towards God. a Psalm 138.17. * Cap. 39.14.

Resolution of the 16. Reason.

Popish religion only, hath canonized her Professours for Saints after death, and celebrateth their annuall memories.

Ergo. What?

Popish religion is Antichristianisme.

ANSWERE.

1 I grant the whole.

2 Blasphemous wretches! Is it not inough, & more then inough, that miserable Papistes, with in­tolerable boldnes, arrogate vnto themselves the name of Catholiks, & al the prerogatiues & priviledges of Christs Church in earth: but with sacrilegious impiety, they will needs lay violent hands, and seize vpon heavē, the throne of GOD, the kingdome of the SAINTS; & blasphemous­ly challenge the same, for their Professours; who, it is most certaine, are cast downe head-long into the pitte of hell.

3 Iudge not, Christian Reader, that I pronoūce this sentence vnadvisedly, rashly, or vncharitably,Note well. Never a­ny [Page 70]Man DYING a PAPISTE enioyed heaven, or escaped hel. I have the word of GOD for my warrant herein, which must iudge both thee and me. Read Apocalyps. 14. vers. 9.10. & 11. the Text is pregnāt & plaine. This point I haue handled at large, in my booke De Ecclesia Antichristi.

4 Holy Sainte LVTHER saith. Papa mule [...]s in sanctorum Catalogum refert, qui taima detrusi sunt tartara: loannē Hussū damnatum Satanae tradidit, quem coeli beatum esse incolam ne­mo dubit averit, nisi qui Christum veracem esse negaverit. Ab­sit, ô Papa, me tibi Sanctū indicari; te Satanae Sanctum esse fae­cilè patior. Luth. in Colloq. de Ioanne Huss.

Reason of Religion. 17 17. REASON OF RELIGION.

A religion, whose refuse and revolted Priestes are deemed lawful andManifest vn­truth. [...]ufficiēt [...]y ordered to preach the word of God, to minister Sacraments, & to exercise all spirituall iurisdiction in the Protestant & Pu [...]ane Congregation. A proofe, which seemeth vnanswerable, thatThey argue ex non con­cessis. our Church is the true Church: for were her doctrine false, she teaching in many points as shee doth, it must needes follow, that she isThis we grant the synagogue, if not the arch-synagogue of Sathā, & consequēt­ly, he hath, not can possibly haue (God & the divell being so contra­ry)Popish Priests are no lawfull Ministers in the true church. auctority, to initiate & make lawfull & compleate Ministers, for exercising spirituall faculties in the true Church. Neither is the Pro­testant Minister or Bishop comming to our Catholike fraternity (as many come of the first sorte) reputed other then for meereCertainely hee that denieth & falleth away fro the faith of Ie­sus Christ, is v [...] worthie to bee a Minister of his Gospell. lay-mē without orders.

Resolution of the 17. Reason.

Popish religion is that, whose refuse and revolted Priestes are deemed lawfull & sufficiently ordeined, to preach the vvord of GOD, to minister the Sacraments, and to exercise all spi­rituall iurisdiction the Protestant Congregation.

Ergo.

Popish religion is vndoubtedly true religion, and conse­quently to be tolerated.

ANSWERE.

I To the Antecedent.

1 WE hould Popish Priests accursed, because their Priest-hood is not of GOD. But, if in obedi­ence [Page 71]to the divine cōmandement, Apoc. 18.4. they come out of Babylon, forsake Antichrist, renoūce their errours, & ioyne thēselves vnto the true Church of Christ: if thē they have sufficient giftes, & are willing to exercise that function, or if otherwise the Church hath neede of their helpe that way; they may & ought to be received, as Mi­nisters of Iesus Christ.

2 Neither is it any greasing, or shaving, which they received in the Popish synagogue, that makes them to be Ministers in deede (the Popish ordination being nothing else, but meere prophanation) but (they having fit gifts, and other necessarie circumstances concurring) their be­ing acknowledged to be true Pastours 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 lawfull vocation. They have no Election; no examination of doctrine; no appro­bation of manners; nor consent of the Church. But let vs examine their owne Canons.

4 If they which come vnto their Bishoprikes, either by money, or by the favour of Princes, be not Bishops in­deed, and have no right of instituting other Bishops, or ordaining Priestes; as the ancient Canons expresly testi­fie, Can. Apost. 29. & 30. Cōcil. Chalcedon, Can. 2. If a Bishop cannot be elected but by a Synode, and if the election of him that is otherwise elected be meerely voide & no ele­ction at all, as was decreed in the Councell of Antioch. If they who sell or buy their Orders, bee no Priestes, as the Councel of Basil concluded; thē what one Bishop or Priest is there in the Popish Church that hath a lawfull calling.

5 Briefly in few wordes: Popish PRIESTES,Note well. are no more the Ministers of the Gospell of Iesus Christ: then were the Priestes of Bacchus, or any other idolatrous Sa­crificer among the heathen Gentiles.

II To the Consequence.

1 The Consequence hath no coherence with the Antecedent: for it doth not follow; that, because Popish Priestes acknowledging their heresie and confessing the Gospell of Iesus Christ (being every way fit for the Mi­nistrie) by the approbatiō of whō it appertaineth vnto, are received as Ministers amongst vs, therfore Popery is true religiō: seeing they presume to do nothing, by that aucto­ritie whereby they were ordained in Popery, but (for all their orders) take themselues for meere lay-men.

2 The Argument is thus rather concluded, Popishe Priestes, being in themselues execrable, if they renounce Antichrist, and turne vnto the Lord, by the approbation of the church, are lawfull Ministers of the Gospell. 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 Iesus Christ.

Reason of Religion. 18 18. REASON OF RELIGION.

A Religion, to whose antiquity and veritie of most part of her do­ctrine controversed, the fashion of every Church, Chappell, and Chancell, the records of every Hospitall Colledge, andPopish Reli­gion is no anci­enter then the Abbres & Cloi­sters of Friers and Nunnes. Anbey de­cared, yea, every ancient sepulched, church-window & graue-stone, do bring & giue apparant evidence, as thing: al wearing her badges and contestoying her elder childrens faith, devotion and piety.

Resolution of the 18. Reason.

Popish Religion is that to whose antiquity and verity the fashion of every Church, Chappell, and Chancell; the records of every Hospital, Colledge, & Abbey, the ancient Sepulchers, church windowes and graue-stones do giue apparant evidence.

Ergo:

Popery is true Religion, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THe Pagan religion is such, to whose antiquity the Temples, Arches, Pyramides and all sortes of an­cient [Page 73]monuments, do bere record. And will the Suppli­ants by this argument confirme the verity of Paganisme, as they doe of Poperie?

2 The monuments and records, which the Suppliants alleadge, declare only that Popery is auncient, which wee will grant them; for Antichrists raigne was ancient, and very ample: he beganne to worke in the Apostles time. 2. Thess. 2.

3 Christ saith vnto his disciples, speaking of the Scribes and Pharasies false glosses & doctrine, Mat. 5.21. It hath bin said of olde; & Mat. 19 8 But from the beginning it was not so. So say we of Popish religion: Popery is old; but frō the beginning it was not so.

4 The Papistes, are like vnto the Gibeonites; who by their old sacks, old bottles, old shoes, old rayment, dry and mouldie bread, Iosh. 9.4.5.6. pretēded they came from a far country, whereas they were the next neighbours. So the Papistes by their old Churches, old Chappels, old Chancels, olde records, old hospitals, old Colledges, old Abbeyes, anci­ent sepulchers, ancient Church-windowes, and ancient graue-stones, pretend antiquity, whereas in deede they are hatched since the time of the Primitiue Church.

II To the Consequence.

As the Heathen Gentiles, for all their ancient records and monuments, were not therfore the Church of God; nor their religiō, vnto whose antiquity those monuments gaue evidence, true Religion: So neither are the Papists, for all their shew 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, ab [...]ūdant, and vnanswerable, a the Protestant himselfe assay Ied by the Puri­tane and other facts, knowes not how to defend positions encoun­tred, but by fl [...]ng to the strengths & impregnable argumentes of the Catholike Romane 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 Puritane knowes not how to defende him­selfe, but by flying vnto the impregnable arguments of the Po­pish Church and Doctors.

Ergo:

Popery is true Religion, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 THe Antecedent is a begging of the question. It is not true that the Protestants do vse Popish Ar­guments against the Puritanes.

2 The only foundation and grounde of Popish Argu­ments, is the determination of the present Pope, who is the only determiner, iudge, and decider of all religion & controversies amongst Papists; which the Protestants de­test, and condemne to the pit of hell.

3 As for the Doctors of the Popish Church, D. Thomas Stapleton, D. Richard Briflow, D. Robert Bellarmine, &c. We condemne them as Heretiques and giddy fellowes. If the Suppliants meane not these Doctors; they shoulde haue nominated others: that we might discerne, whether they were Popish Doctors, or no.

II To the Consequence.

If the Protestants did vse Popish arguments, yet were that no confirmation of Popery. For it is not the Prote­stants vsing 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 teachethThey speak by contraries. [...] They make most of these Scriptures. notMat. 7.13. the broad & large but the narrow and straite way, (such as holy writ af­firmeth the way to heavē to be) as annuallJoh. 20 23. confessiō to a PriestPsalm. 6.7. Matth. 3.2. and 11.21. Mark. 1.15. Luk 13 3. 2. Cor. 12 21. Act. 1 38. and 26 20. pennance,Levit. 5.16. Luk 19.8. restitution,Ezech. 8.30. Joel 2.12. Matth. 3.8. Luk. 3.8. 1. Cor. 11.32. satisfactiō, pre­script fasting daies, set times of abstinence,Levit. 23.21. Psalm. 75.12. Eccles. 5.3. 1. Tim. 5.12. speak what they please. perfour­mance [Page 75]ofvowes,Ephes 4.5. one vniforme stinte of faith,Rom. 8.13. Colos. 3.5. mor­tification of the old man, and the like Iniunctions, nei­therAn evidens slander. observed nor impo [...]ed by other Religions, but rather liberty in their steed, & yet all of them direct­ly and plainlyA flat vn­truth. prescri [...]ed in holy Scripture, except only the appointment of prescript time for confessiō, fasting and abstinence, a power and prerogatiue, left to the wisdome & ordering o [...] the Catholike Church of whoseSo far forth as they t [...]ath out of the word of God, they are to be obeyed. Prelats our Saviour himselfe saith,Luke 10.16. Fee that heareth you, heareth me, and he that despiseth you, des­piseth me. Which authority also was given to the Bi­ships of the old Law, and of consequence more to the chiefe Prelates of the newThey make the Gospell, a new law. Law▪ He that shall vvaxe prowde, refusing to obey the commaundement 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, pennance, restitution, satisfaction, prescript fasting dates, set times of ab­stinence, performāce of vows, one vniforme stint of faith, mor­tification of the old man.

Ergo:

Popish Religion is true, and to be tolerated.

ANSWERE.

I. To the Antecedent.

1 POpish auriculer Confession, is no where grounded vpon the Scriptures. That place of Ioh. 20.23. Whose sins ye remit they are remitted vnto them, &c. is nothing at al vnto this purpose. For their sinnes may be remitted vnto the penitent, who acknowledge themselues sinners: and retained vnto the vnpenitent, who refuse to repent.

2 Popish pennance we improue, because it containeth manifold errours and blasphemies against the Gospell of Iesus 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 [Page 76]pardoneth sin. Catech. Rom. pag. 419. & 424. Tho. 4. dist. 14 q 5. art. 1. But godly sorrow for sinne we hould necessary vnto salvation, we practise and teach.

3 Restitution of goods wrongfully gotten wee teach & practise: wheras i [...]deed the Popish religion hath sūdry waies to hinder actual restitution; wherof the principal & chiefest, is the Popes dispensation & pardon, which even in this case, as is notoriously knowne, is granted.

4 Satisfaction either civil & politique, that is a recō ­pence for iniuries and damages offered any way to our neighbours: or Canonical & Ecclesiastical, which is done vnto the Church & Cōgregation by open offendors te­stifying their repētance, our religion teacheth & embra­ceth. But Popish satisfactiō wherby they satifie the iustice of God, for the temporall punishment of their sinnes, our religion abhorreth & detesteth, as a prophanation of the whole Gospell, especially of the satisfaction of Christ.

5 Prescript fasting daies & set times of abstinence, the Papistes borrowed of Montanus the Heretike, as we haue declared before. But a religious fast, that is, when a man, wanting some blessing or seeing some eminent calamity, abstaineth, not from flesh for a season, but also from al de­lights & sustenance, that therby he may make a more di­ligent search into his owne sinnes, and offer most humble praiers vnto God &c. our religiō teacheth, & we practise.

6 Vowes made vnto GOD, of things honest, law­ful & possible, our religion teacheth ought to be perfor­med. But Popish vowes of Pilgrimages, of offring to Idols, of perpetual single life, of Mōkerie; our religion accōpt­eth not honest nor lawful, but made vnto the Devill and exsecrable.

7 One vniforme stint of faith cōtained only in the ho­ly Scriptures we teach; but the cōtradictions & dissentiōs of the Papists are innumerable, as we have proved before.

8 Mortificatiō, that is, that part of sanct [...]ficatiō, wher­by the power of sinne is crucified in the faithfull Rom. 6.2.3.4. Galat. 5.24. we religiously teach. But Popish exter­nall maceratings we condemne.

II. To the Consequence.

The Argument is rather thus to be concluded.

Popish religiō teacheth auricular cōfession to a Priest, perverteth the doctrine of repentance, restitution, satisfaction, fasting, vowes, the sufficiency of the Scriptures, and mortification.

Ergo.

Popish religion is the. Apostolicall religion of Antichrist.

Reason of Religion. 21 21. REASON OF RELIGION.

A Religion, for whose desence, the Title of Defender of the Faith, vvas first given to the Kings of our Nation; the Title of Most Christian, to the kings of France, of Most Catholike to the kings of Spaine: the still re­taining of which Titles dothI marvel how the Suppliants are not asha­med, to deduce a consequēce, the falschood wher­of is notorious­ly evident. argue the allowance of her iurisdiction. And there isNo one of the ancient Fathers did ever expound that place of the Popish Church. no one of the ancient Fathers, who doth not vnderstand these words of the Prophet, to be only meant of this Church, The Natiō and Kingdome that will not serue thee, shall perish. Esa. 6.12.

Resolution of the 21. Reason.

Popish Religion, is that for whose defence the King of England was called Defender of the faith, the K. of France Most Chri­stian; and the K. of Spaine, Most Catholique.

Ergo:

Poperie is true Religion, and to be tolerated.

ANSWERE.

1 WHat coherence is there between the Antecedēt and the Consequence?

When the Pope gaue vnto the King of England the title. Defēder of the faith; as Caiphas prophecied against him selfe: so the Pope prophecied his own destructiō. For even that King, which hee so first called, King Henry VIII. of fa­mous memory, was the first King in all Europe, that cut his combe & Defended the faith indeed, which all his noble Successours haue with singular constancy hitherto conti­nued, GOD bee praised, excepting only Queene Marie, whose raigne was but fiue yeares.

Reason of Religion. 22 22. REASON OF RELIGION.

A Religion, into whose society and profession, whosoeuer truely en­treth, by and by liveth inStil they speak by contraries, as appeareth in the Answere. more awe of God, and feare of sinne, & changeth his former life to the better: and of the other side, whosoever leav [...]th ou [...], and departeth from he [...] fellowsh [...]p & communion, begin­neth incontment to lead a worse li [...]e, then whiles he liued her childe, & frequented her Sacraments. Of both which there be store of examples, and of the latter too many, verifying what is said, and not vnknowne to thousands, yea, the case is so fain liar, as it is now growne into a Proverb with many:A new coyned Proverb, which is to be vnder­stood contrary­wise. That the Protestant Religion is good to liue in, but the Papist religion good to die in.

Resolution of the 22. Reason.

Popish Religion is that into whose profession, whosoever truely ente­reth, by and by liveth in more awe of God, and feare of sinne, and changeth his former life to better.

Ergo:

Popish Religion is true, and to be tolerated.

ANSWERE.

1 THe Antecedent is most false. For Popish Religion is the Policie of Satan, yea the very chaines and fet­ters of the Divell, to detaine men as slaues in the misery & thraledome of sinne. And that the Christian Reader may know that I do not vse any hyperbolicall speeches herein; I beseech him, in the bowels of our Saviour IESVS CHRIST seriously to waygh these things that follow.

2 What could be fitter for Satan, for the continuance and enlargement of his Kingdome; then the Popish doctrin of the Popes supremacie over al, of his fulnesse of power, of re­ceiving both the Scriptures and their exposition from him, of obeying that he cōmanded, of not iudging him though hee carryed ten thousand yea innumerable Soules togither with him selfe into HEL, Dist. 40. c. 6. Si Papa, of devout ig­norance, of iudging them heretiks who speake against him, of pursuing and persecuting them with fire & sword, of pur­gatory, of auriculer confession, of the immunities, exemptiō and priviledges of his Cleargy, of the pompe and idlenes of his hierarchie, and of all their suttle and serpent-like contri­ved false worship?

[Page 79]3 The practises of Egypt toyling Israel with al base service and villanie, & of killing their male childrē: or of the barba­rous tyranny of wasting the west Indies, was not, nor is not more suttly & divellishly devised, to detaine those free na­tions in perpetual bondage & slavery; then the Popish do­ctrine was, & is, to establish the kingdome of Antichrist, and to detaine the people of God in everlasting servitude and slauerie, both of body and soule.

4 And as for Christian honestie of life, & duties towards men; the Popish doctrine of Absolutions, of Dispensations, of Pardons, of Satisfactions, & of Sanctuaries, is (for the im­punity, & easie discharge of all malefactors) a maine cause and mother of al abominations and wickednesse.

5 Furthermore, their sundrie rules & orders of hypocrisy, contention, & idlenes; their constrained abstinence from marriage; their permissiō & defence of the Stewes, are cau­ses of all enormities, of vncleanes, of infinite murders, & o­ther manifold offences. So that the waters of Noahs floud, did not so high drowne all the olde world; as those flouds of wickednes, which by such occasions have risen, did and do still overflow al such kingdomes & nations, as this doctrine of theirs, like a sea of sinne, might breake into.

6 Hence it appeareth evidētly,Note. that if a man were assured of the salvation of his soule in Popery, ther is NO Religion BETTER to live in. For There is NO religion vnder heaven which cōtaineth greater licenciousnes in it, nor giveth more liberty vnto the flesh, then doth POPISH RELIGION.

Reason of Religion. 23 23. REASON OF RELIGION.

A Religion, which now hath, and had in al ages, the most famous mē forJupudent bragges. wit, learning, reading, iudgment, vertue & true piety (qualities, of all other, likeliest to discerne and abandon error) to her Teachers & Doctors, & ever enioyed the like store of such lights, as our Oppositors had never reason to compare with, or if they do, the extant monumēts in schoole, positiue, & mysticall divinity, and in all other literature, will quickly shew the inequalitie and disproportion of the comparison.

Resolution of the 23. Reason.

Popish religion hath now, and in all ages hath had, the most fa­mous [Page 80]men for wit, learning, reading, iudgment, vertue & true pietie to her Teachers and Doctors.

Ergo.

Poperie is true religion, and so to be tolerated.

ANSWERE.

1 WHat other Answere should I make, vnto a bold, impudent, shamelesse & false assertion without proofe, or shew of probability; but, Thou lyest, Satan.

2 I will not name any now-living, to avoide suspition of flatterie: ONE Calvin, ONE Peter Martyr, ONE Melancthon, ONE Iuell, ONE Vrsine, ONE Zanchius, ONE Humfreyes, ONE Whitakers, ONE Iunius & ONE Perkins (to let infinite others passe) had more sound learning, & infinitely more true pie­tie, then ALL the Popish Teachers and Doctors, that ever were, are, or shall bee, ever had, now have, or ever hereafter can haue.

Reason of Religion. 24 24 REASON OF RELIGION.

A religion, whose publike, andPopish church service is blas­phemie against GOD, and a mockerie of re­ligion. Church service is executed with that maiestie, honorable grauity, and reverence, & the severall parts, andPopish Cere­monies are mens precepts, con­emed by Christ. Mat. 15. ceremonies thereof so aptly and admirablie compo­sed, & ordered for annuall commemoration, & representing of our Sa­viours incarnation, birth, life, passion, buriall, resurrection, ascension, of the comming downe of the Holy Ghost, of the mystery of the Trini­tie, and of other passages, as well of Christ our head, as of his members the Saints, as it begetteth, feedeth, & reneweth singular devotion in the actors, & hearers, & is also so comfortable in herThe comfors which the Popish Sacramēts afforde, is de­ceaveable, like vnto the hun­grit mans dreame. Esa. 29.8. Sacramēts, espe­cially so easing, and acquieting soules in the Sacrament of penance, as no testimonie, or demonstration vnder heaven, is, or can be, of like see­ling proose for the reall goodnes & verity of that Sacrament, as is the supernaturall, sweetest, & divine consolation tasted therein, as is the Sacrament of the Eucharist.

Resolution of the 24. Reason.

Popish Religion, hath her church-service executed with maie­stie, honorable gravity, and reverence, her Ceremonies admi­rable, and her Sacraments comfortable.

Ergo.

Popish religion is true, and to be tolerated.

ANSWERE.

I. To the Antecedent.

I THE Popish Church-service is not Maiesticall, ho­norable, grave, and reverent, but blasphemous and full of apish trickes and toyes.

I For the substance of it, it is full of idolatrous invocati­ons of Angels and Saints.

II It is performed in an vnknowne tongue to the deri­sion of GOD, and mockerie of religion, against the ex­presse words, letter, & sense of the Scriptures. 1.Cor. 14.

III The theatricall attire and gesture; the skipping, friskes and gambols; the in constant murmuring, cry­ing out, and whispering of the Priest; the bellowing, piping, and chanting; and the lighting of candels at noone-day, is not true maiestie, gravity, & reverence; but manifest demonstration of giddines, levitie, wan­tonnes and flat apostacie from true religion. For our Saviour saith Iohn 4.24. they that worshippe GOD, must worship him in spirit and truth.

2 Popish Ceremonies are execrable, Christ saith, Mat. 15. 9. In vaine they worship me, teaching for doctrines, mens precepts.

3 If Popish Religion were true, it is most certaine that Popish Sacraments are very cōfortable. For the Papists teach that the Sacraments of the new Testament, do containe, do conferre of themselues, and merite grace: that they iustifie, that they forgiue sinnes & sanctifie by the worke wroght, yea without any good motion, or disposition of the recei­ver or vser; that is, without faith. This cannot choose but be very comfortable; for be a man never so vile a villaine, bee he never so vngracious of so wicked, yet if he can bee made partaker of the Sacraments, according to their doctrine, he shall haue his sinnes actually forgiven him, and be instant­ly iustified. But alas, this doctrine is not true, it hath no war­rant out of the Scriptures, which restifie, that without faith [Page 82]it is impossible to please GOD. It is the deceaueable lear­ning of Antichrist, to detaine miserable men captiues in his kingdome, and to make them slaues vnto sinne by commit­ting it with boldnes, and to appease the stinging thereof in their consciences for a time.

II To the Consequence.

The Antecedent being false, the Consequence falleth of it selfe.

Reason of Religion. 25 25. REASON OF RELIGION.

A Religion whose secular and religious Cleargy liue without wiues, free from care of providing forBut not for providing for ba­stards. children, & the later sort no way distracted with the affaires and encombrances of the world, butBut the Apo­stle saith that Pure religion and vndefiled before God, is to visite the fa­therlesse and widdowes in their adversitie Jac. 1.27. en­cloistered, passe their whole time in praier, watching, fasting, in conti­nuall study of scriptures, and in dayly exercise and dispute for ful & per­fect vnderstanding of them: Helps that doe most further the attaining of truth, and such as are notAn impudent lie. sound in the adverse party, and which in common reason (Catholike Divines being not inferior to other Divines in wit, or other talents) shew, that our teachers (God being no acceptor of persons) are more likely to haue (vsingVutruth. fitter meanes for the same) theNo Papist dares expound the Scriptures truely. See the Answere. true intelligence, and vnderstanding of scripture, then are our adversaries, or contradictors.

Resolution of the 25. Reason.

Popish Religion, is that whose Cleargie liue without wiues, &c.

Ergo:

What will the Suppliants conclude? Popish Religion is the Doctrine of Divels.

ANSWERE.

1 I graunt both the Antecedent and the Consequence. Their Popish Cleargy although they keepe store of whoores and concubines, yet they haue no wiues: & their popish doctrine is indeed the doctrine of divels.

2 Their glory herein is to their shame; For the Apostle saith, 1. Tim. 4.1.2.3. Nowe the Spirite speaketh evidently, that in the latter times some shall depart from the faith, and shall giue heed vnto Spirits of errour & doctrine of divels; Which speake lies through hypocrisie, and haue their con­sciences [Page 83]burned with an hote [...]on: Forbidding to marrie, and commanding to abstaine from meates, &c. Both these notes of the Apostatical Church, the Papists cannot by any shift depell from themselues; so that out of this place, vvee may demonstratiuely conclude, that the Popish Church is the Church of Antichrist; as I haue declared at large, Lib. 1. de Antichr. cap 28.

3 A sober and moderate care of providing for Children, is no hinderance to godlinesse.

4 As for the helpes which the Papists bragge they haue, for vnderstanding of the Scriptures: Whatsoever here they pretend, yet it is most certaine, that no Papist can possibly attaine vnto the true sense and meaning of the Scriptures.26. Reason of Religion. And if they should vnderstand them aright, yet is it not law ful for them to make that knowne to others.Most false. For every Po­pish Priest is sworne that he will never otherwise interpret the Scriptures, but according vnto that sense and meaning,The Suppli­ants bring Am­brose, Hierome, Austen, & Gre­gorie vpon the stage, dumbe or iong-tied, if we will heare them speake, we must attend vpō thē by their directi­on, at another time, yea and in other places thē they haue poin­ted vs, or els we shall not heare thē speake one word for the Papistes, either good or bad. This whole section contai­neth nothing but impudent lyes, and notori­ous falsification. which the moderne Popish church embraceth; as is expres­ly laide downe in the forme of the oath prescribed by the Councell of Trent. Bulla Pij IV. super formaiurament. profess. fides, in fin. Concil. Trident.

26. REASON OF RELIGION.

A Religiō of which the fowre acknowledged Doctors of holy Church were bothTom. 4. li 2. de Sacramentis c. 1. & 2. lib. 3. cap. 1. professors, and stoute defenders, as their owne workes most apparantly beare witnesse.

S. Jbidem. Ambrose living 64. yeares, and dying in the yeare of our Lord 397. purposely and approvingly wrote of 'exorcismes vsed before baptisme, of' vnction in bap­tisme, of the perpetuallTom 5. de vo­catione gent. li. 3. cap 8 per to­turn. alienation of infantes from the sight of God dying without baptisme, ofTom. 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 teares also in the penitents. He like wise wrote of theTom. 4. lib. 4. de Sacramentis reall presence in the Sacrament of the altar, & ofTom. 4. de Spirit. Sanct [...] lib. 3 cap. 12. adoration therevnto to be done, he observed & cō ­mended the Lent-fastTom. 1. Serm de itiunio Ediae calling it the precepte of Christ our Lord. In like manner he wrote ofTom. 3. super Apocal. cap. 14. & 20. Purgatorie, ofLib. 5. de Sacramen, cap. 1. mingling water with wine in the chalice, hee vsually said Masse, wept bitterly in the execution of the dread­full [Page 84]mysteries, and madeTom. 5. in 1 precatione ad Missam praeparante, & epist lib. 5. epist. 33. ad Marcellinam sororem suam. praiers to be said by Priests be fore Masse for duer preparation therevnto. Therefore vndoubtedly neither Protestant nor Puritane, but a Ca­tholike Bishop.

S. Hierome living 91. yeeres, and dying the yeere of our Lord 420. wroteTom. 2. two bookes against the Apostata Monke Jouinian, andJbidem. two other treatises against the lapsed Priest Vigilantius, in confutation of their strange, and exorbitant points of doctrine Namely, that marriage was of equall merite with widdowhood, or virginitie: That all meates might be eaten vpon all daies, no withstanding any ecclesiasticall san­ction to the cōtrary: That fasting had no reward with God: That there was no disparitie of merites in this life, nor difference of glory in the next: That those who with a full and entire faith had received grace in baptisme, could not after leese the same. The positions of Jouinian. The phansies of Vigilantius these. The single life, or vnmaried state of Priestes is opprobrious, Saints were not to be worshipped, nor prayed vnto, nor their reliques to be reverenced, & the tapers or waxe-lightes about their toombes were the ensignes of idolatrie, the retention of worldly substance better then voluntary pouerty, and the solitarines of Moonkes a thing vituperable.

Against al which assertiōs, S. Hierome directly, & of set purpose wrote, and wrote in some choler & anger, adding for season, or excuse, fatebor Adversus Vi­gilantium ad Riparium epist. 53. dolorem meum, sacrilegium tatum patienter andire non possum, I will cō ­fesse my griefe, I am vnable patiently to heare so great sacrilege. Ther­fore vndoubtedly neither Protestant nor Puritane, but aMarianus Victorius episc. Rea­tinus in vita B. Hieronymi. Et­ipse Hierony. Tom. 3. epist. 150. ad Hedibiam quest. 2. Massing Priest, Hermit, a great PilgrimageIpse Hie­rony. in Ezechi. ca. 4. & in Apolo­gia adversus Ruffinum, & in plu­rim. ipsius epist. 8.22.43. & alijs. gooer, a visiter of holy places, and reliques.

S. Augustine living 76. yeeres, and dy­ing the yeere of our Lord 430. wrote aTom. 4. ca. 18. booke De cura pro mortuis gerenda, Of care to be had for the dead by the sacri­fices of the altar, praier, & almes. ThreeTom. 1. bookes De libero arbitrio, in the proofe of free wil, aTom. 3. booke De ope­ris Monachorum, of the labour of Monkes, wherein hee approveth their state, and consequently also the vowes of poverty, chastitie, and obedi­ence ATom. 4. maxi­mè. cap. 14. lib. [...]insdem. booke De fide & operibus, of faith & workes, proving abun­dantly in it, as the principall scope and ende intended, that a sole faith without good worked, is not sufficient to salvation: HeTom. 10. Ser. de tempore 255 qui est quartus de anniversario dedicationis ecclesiae, vel altaris. Et cōcil. Hippō. can. 6. cui inter­fuit S. Aug. vt cōstas ex lib. 1. Retracta. c. 17. Ser. 19. de Sanctis. allo weth, and celebrated the consecration of altars, and the annointing of thē with [Page 85]Chrisme. Also he maketh mention, and requireth that the signe of the crosse should be made in the fore-heads of the beleevers, & on the wa­ter, and Chrisme, with which they are regenerated, & annointed. Like­wise he himselfe most submissiuely, & earnestly invocateTom 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, Patriarkes, Prophets, Apostles, Evanstelists, Martyrs, Con­fessors, Priests, Levites, Moonkes, Virgins, & of al the iust. In briefe, heTom 6. de a­dulterinis con­iugijs. lib. 1. c 8. & 9. & l. 2. c. [...]. resolutely affirmeth, that after divorce, neither the party delinquēt, nor innocent can marry againe, the other liuing, without committing the crime of adulterie, and in like manner agnizeth and testifieth the veritie of the fiue Sacraments, denyed, and surnamed bastard Sacra­mēts by the adversarie, to wit, theTom. 2. l. 2. cont lit. Petilianica. 104. & Tom. 9. in epist. Iohan. tract. 3. & 6. Sacrament of Confirmation,Tom. 10. Serm. de tempo 215. & Tom. 9. l. 2. de visi [...]andis infirmis c. 4. Item in tract. de rectitudine Catholicae cōversa­ti. si due posteriores sint Augustini. Extreme vnction,Tom. 7. contra. episcop. Parm. l. 2 c. 13. & de baptis. contra. Donatist. lib. 1. ca. 1. Order,Tom 4 de fide, & operib. c. 7. & tom. 6. de bono cōiugali, & concupis. cap. 10. Matrimony, andTom. 4. de vera, & falsa penitentia c. 10. & 15. Tom 6. de adulterin. cōiugijs c. 28 Tom. 10. lib. 50 homiliar. hom. 41. & hom. 49. c. 3. & Tom. 8 in Psalmū 63. circa medium. Penance. HeeTom. 10. l. de tem­pore Ser. 251. also sharplie rebuketh those that either neglected to heare Masse, or did not stay in the church so long as to the end of Masse, or shewed themselues so colde and wearysome in Gods service as to speake to the Priest to abbreuiate, or bee shorte in his Masse. Therefore vndoub­tedly neither Protestant, nor Pu­ritane, but aPossidius in vita eius. Moonke, institu­tor of Moonkes, and strongest maintainer of our Catholike do­ctrine.

S. Gregorie was first aIoh. Diaconus in vita eius li. 1. c. 6.25. er 39. Moonke, then choosen Abbot, then created Cardinall, and afterward elected Pope of Rome. In which dignity hee lived 13. yeeres & odde moneths, & died the yeare of our Lord 604. He wrote in the allowance ofLib. epist 7. cap 35. Images, approved the making ofEod. l. c. 109. pi­ctures in the walles and windowes of the church, terming them the in­struction, or bookes of the vnlearned, & reprehended theIbid & lib. epist. 9. cap. 9. breaking, or defacing of them (only vpon abuse which some ideots committed) as a thing not lawfull, & schandalous He appointed the MoonkeTom. 1. lib. 4. dialogoriō c. 55. Pre­ciosus to say Masse 30. daies togither for Justus his fellow Moonke de­ceased. Hee relatethIbid. cap: 57. two miracles which God through the sacrifice of the Masse, most admirably wrought. One, vpon a Captiue, whose fet­ters so often fell off, as his wife beleeving him to bee deade, procured Masse to be said for his soule. The other vpon a Shipman named Bara­cha, who through the same most sacred & propitious oblation was, be­ing reputed to be drowned, very miraculously fed, and delivered after [Page 86]shipwracke. He augmentedPlatina, & Iohannes stella in vita eius. the Letanie, ordained theIo­hannes Diaco­nus li. 2 ca. 18 stations at Rome, incited to the going [Ipse. B Gregorius li 2 epist. c. 21. on pilgrimage, and visitation of holy places. He greatlyIdem Ibid cap. 42. affected to see & reverence the coate of S. John Evangelist & trusted to receive spirituall profit thereby. HeeLib. 7 epist. ca. 126. sent a piece of the Holy Crosse,Lib. 1. epist ca. 29. & 30. & li. 6 epist. ca. 189 & l. 11 epist. c. 67. Powder filed off from S. Peter & S. Paules chaines, some ofLib. 7. epist. cap. 126. S. John Baptists haire, & theLib. 5. epist. c. 150. reliques of other Martyrs, [...]o severall great personages for benediction, and veneration sake He traveiling in the gowt, & enforced oft to keepe his bed for his greater ease, roseLib. 8 epist. c 35. notwithstanding to say Masse vpon festiuall daies, as himselfe wrote of himselfe to Eulogius the Patriarke of Alexandria, and also approvingly witnesseth thatLib 7 epist. cap. 29. Masse was daily faid at Rome in veneration of Saints. He wrote a letter to Melitus to tell S Augustine our Apostle, then consecrated Byshop of Canterburie, that he should not destroy the temples of the idols in our country, but breake the idols, & sprinkleLib. 9. epist. cap. 71. & Bodae de gesti [...] Auglorum l. 1. cap 30. holy water about the same temples, build altars, and put re­liques in them. Therefore vndoubtedly neither Protestant, nor Puri­tane, [...]ut a Moonke, and Pope, & zelous propagatour, & patron of Ca­tholike religion.

To say, that the assertions and points precedent wereAt there is no doubt, but the Fathers had their blemishes and errours. So haue not the Suppliants pro­ved the prece­dent blasphe­mies out of the Fathers; most of the places which they quote, con­taine no such matter. Naevi patrum the moales or blemishes, that shewed them to be men subiect errour, & not to haue seene all things, were in our iudgment idlenesse inough, and greatest repugnancy; for let them bee holden for Saintes, or saved soules (which we thinke no man of modesty, or yet of Christianity, vvill deny) it followeth directly to be impossible (wee meane if they dyed in the vnretracted faith they professed in their bookes, as hitherto none of those who are most against our religion, euer durst to make open doubt there of) that the foresaid positions, & points can be false, because if they should be false, and they containe, as then they should doe, very damnable superstition, and highest Idolatry, (as approving vaine do­ctrine vaine teverence, vaine sacraments, vaine & impious rites, & ado­ration of bread in stead of God, (then which, nothing is more abhomi­nable or idolatrous) it cannot be, most assuredly it cannot be▪ even by the principles of our common Christian faith, that the foresaid Doctors be Saints in heaven, but contraryly, most accursed reprobates in hell, vnderstanding as is before rehearsed, that they dyed in the beliefe they mainetained in their writings.

Againe, to say, they vnderstood not the Scriptures,It is no absur­dity to say, that the Fathe [...] indeed did not vnderstande the scriptures, as well, is the learned of our times do, 1. The Fathers, for the most part, were ignorant in the tongues. 2. They wanted the exact know­ledge of Logike 3. They left the true and literall interpretation, & hunted after allegories, and mysticall senses which were maine causes of the Fathers ignorance in expounding Scriptures, as wel as doeth the best learned Protestant, or Puritane, & that through such faile, and [Page 87]lacke of heavenly guidance, they vnwittingly slided into their errours, were to imagine Chiwaeras, or some thing that were more strange, and monstrous: for what helpe enioyeth the Protestant, or Puritane, that they enioyed not? and they had many which the other haue not. They were a thousand yeeres and more, neerer vnto Christ, his Apostles, and their Disciples, then she eldest Protestant, or Puritane, that can truly be named, & consequently as like, if nor more like, to heare, retriue, and learne the truth, thē any of the other two Professions. They made Cō ­ments vpon all, or the most difficult partes of holy Scripture, they beat out the way, and vnsealed the hard, & hidden mysteries therof, they laid the ground works of schoole divinity, brake the yee, and reconciled all the distering passages, which in the letter seemed to impugne, or con­tradict one the other.

Or must it be conceiued, that these holy men working, and thorow­piercing into the selfe bowels and abstrusest depth of all divinity, and that very excellently, by the graunt of our adversaries themselues, could so mainely and contradictorily erre in matters of lesse difficulty, as are the points controverted? No no, it cannot iustly be so conceived but rather, that the infinite providence & goodnes of almighty God, because he would not haue so sacriligious a conceit harboured against the prin­cipall Doctors of the Church, hath in every of their liues & deaths mi­raculously attested the contrary, if so much credit at least may be given to the written liues of Saints, compiled by venerable personage & re­ceiued by many ages, as there is giuē to the relatiō ofThe he is much more cre­dit to be given vnto these, thē vnto the for­mer: For these simplie and plainely delive­red vnto poste­rity, the truth of things done in civill & po­litike affaires: But they by fa­bulous reportes of lying mira­cles laboured to establish a newe Gospell, conira­rie vnto the Gospell of Iesus Christ. Plutarchi liues, or Caesars Commentaries.

S.Jn vita S. Ambrosij. Paulinus reporteth that S.If the Suppli­ants did not in­tend to produce a new Gospell vnder pretence of the Fathers writings what needed these subsequent le­gendarie lies. Ambrose, being on a certaine time in Rome, was invited by a noble woman there, to come, & say Masse in her house who yeelding to the request, an other woman sicke of the palsey vnderstanding thereof, caused anon her selfe to be brought in a chaire into the roome where S. Ambrose was, & kissing his garments, presently therewith recovered her health, & the perfect vse of her limbs. Againe the sameIbidem. author recordeth, that Iustina wife to Valentinian the Empe­ror, hyring a murtherer to kil S. ambrose, for the exceeding hatred shee bare vnto him, who comming into his chamber, and listing vp his arme with his sword drawne, to giue him his death, incōtinent his arme wax­ed so stiffe, and benummed, that he could neather strike therewith, nor moue the same, but in confessing (which was no lesse miraculous) who employed him in so outragious a fact, the vse of his arme presently re­turned, and he became as nimble therein as ever before. Other proofes of Gods special loue towards this Saint, might be alledged, asEx Panlino, & 2. hist. Eccle. Ruffini libro ca. 11. & Severo Sulpitio in vi [...] ­ta B. Marini. his miraculous election to the Bishoprick of Millan, his long extasie, with which he was taken at the altar, whē S. Martin Bishop of Turon dyed; his pre­diction of the day of his death, before he fell sicke▪ the three visions or admonishments given by the voice of God himselfe, to Honoratus Bishop of Vercella, for his repaire to the said Saint, when he lay a dying, & for [Page 88]ministring vnto him his last Viaticum, the body of our Lord: These, wee say, might be alleadged for testimony of his holynes. Neuerthelesse wee will content our selues with the rehearsall onely of that miracle whichVbi supra. Paulinus mētioneth of an obstinate Arian, who being present at a ser­mon of S. Ambrose, saw (and was thereupon cōverted) an Angel to stand at his eare, whilst he was preaching, and appeared to suggest vnto him the words he spake to the people. All which are evident argumentes of the Saint, true faith, his peculiar favor with God, and of the vndoubted verity of his doctrine.

Touching S. Hierom, although both the ioint censure of theSub Innocētio 1. ann Chr. 402 Milevi­tane Counce [...]l, consisting of 59. Bishops, whereof S. Augustine was one, giving him the attribute [Holie] in his life time and and theIn dicreto de apocryphis scripturis circiter annum Christi 1495. testificat [...]ō of S Gelasius. & [...] 7 [...]. other Bishops in [...]ession with him surnaming him blessed & most blessed after his death be argument sufficient to proue his sound [...]ai [...]h and holines; as also that our Sauiour most comfortably appeared vnto him in the houre of his death, as Marianus Victorius, and other writers of his life, affirme: Yet because we desire to be more full in this point, we thinke it necessary, hauing choise of miracles, to recite a few of many▪ S Hierome 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 neere to his end, the blessed Sacra­ment of the Altar was brought vnto him, which hauing receiued, and holding his armes a crosse over his breast, saide the Hymne of holy Si­meon, & presently as that was ended, there appeared so glorious a light in the [...]oome where he lay, as the exceeding brightnes, and splendor therof piercing & dozeling the beholders eies, none that were present could any while endure to looke theron; which continuing some space, companies of Angels were seene, odoriferous smels felte, and a voice heard, saying, Come my beloved, it is time that thou receiue thy reward for thy labours manifold sustained in my cause. Being deade, the blinde, deafe, dumbe, & sicke wereIbidem. healed, some b [...] touching, some by kissing his body. Likewi [...]e the possessed brought in presence of the corpes, the de­v [...]ls going out of them cried,Ibidem. Holy Hierome, why doest thou thus grie­vously tor [...]ient vs? thou wert alwaies our scourge, both living, and now deade. What neede more rec [...]tals? God seemed so wonderfully tender, and [...]alous of his seruan [...]s fame, and honor, asIbidem. when a certaine Here­tike enraged with e [...]uy against the w [...]rking of the foresaid miracles, & w [...]hing that the body were burnt; himselfe was p [...]esēciy by fire descen­ding [...]r [...]m heauen con [...]med to ashes wherevpon many other infected with the same here he were perfectly conue [...]edVere wōder fu [...]l if they be [...] Wonderfull things! but they are saints that report them, saints that wrought thē, [...]ad. [...]ooles th [...] beleeve them. &P [...]. 67. ve. 36. God is admirable in his Sainies.

We haue beene long in the Narratio is precedent, wherefore our briefenes in th [...] two that [...]ollow must be the greater. Possidius Bishop, and disc [...]ple of S Augustine, who [...]ued almostCap. vlt de vira Augustin fo [...]ty yeeres faindiarly with him, [...] himselfe writeth, [...]ffirme [...] Cap 29. ibid. that he knew S. Augu [...]ine, both when he was Priest, and after he was Bishop, to haue (being absent) ex­pelled [Page 89]diuels from out the p [...]ssessed by meanes of his praiers, & teares for them: And that in his death-bed, heCap. eodem. cured a sicke man, by laying his hands vpon him, whom God by vision had commaunded to repaire to that end vnto him. By which miracle hi [...] divine goodnesse intended no doubt, as it were with his own hand, & seale, to testifie to the world, and all posteritie, the holynesse of his servant, and the truth, and pietie of the doctrine he had taught.

Concerning S. Gregorie, hisJohan. Di­acontis lib. 2. ca. 22. de vita B. Greg. receiving of an Angel, and ofJbid cap 23. the Lord of Angel▪ in the persons of poore Pilgrimes to his tables, is sufficient proofe of his sanctity, & of Gods extraordinary l [...]ue towards him. And that he taught no hereticall, superstitious, or false doctrine, it is likewise manifest, by the sitting of the holy Ghost on his heade, in forme of a Doue, at the time of writing his bookes, asApud Iohan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a deare fa­miliar friend of S Gregories, & much conversant with him, witnesseth to haue seene most often. How powerable also this holy Doctors praiers were with God, it well appeareth by this, that for theJdē l. 2. c. 41. conversion of an incredulous, & misbeleeving woman, thinking the bread which her selfe had made, could n [...]t be changed into the body of Christ, he both turned a sacred host into appearance of flesh, and after againe into the forme of bread, as it carried before. Which with other manifold mira­cles of his, most clearely restifieth, that he was neither of ill life, nor ill beliefe but holy in the one, and Apostolicall in the other.

Neither did the said fowre Doctors (a consideration of much impor­tance) differently teach or one impugne the other in any of the points of doctrine aboue mentioned, but they [...]all concurred in one vniformi­ty of opinion without contradictiō, or least shew of dissent. Yea not on­ly these towre most renowned Clearks, the chiefe lights of Gods church next after the Apostles, agreed most vniformely, as we haue said, in the foresaid controversed points of religion, butAn impudent vntruth. all the primitiue writers conspired likewise in the same. As inYet more dumb shewes of forged and falsified Fa­thers? proofe of the sacrifice, vse & ho­linesse of the Masse.Apostolicar. constitut l. 6. c. 23. & epist. 2. & 3. de officio sacer dotum, & cleric. Clement consecratedTertullian. de praescript. cap 32 Epiphanius hearesi. 27. Ruffinus in preafat. li­bri Recognitionum. Bishop of Rome by S. Peter. Ecclesiast. Hierar. cap. 3. Dionvsius A­reopagita S. Pauls Act. 15. disciple, and by himHeld­uinus Abbas. or dained Bishop of Athens. Epist. ad Smyrn Jgnatius. S. Iohn EvangelistsSimeon Metaphrastes in vita eius. auditor, and by common cō ­sent of the Apostles assigned Bishop of Antioch Adversus beares. li 4. cap. 32 & 34. & l 5 ca. 2. Jrenaeus scholar to S. Policarp, and he scholar to S. Iohn: PopeEpist. 1 cap. 2. Anacletus the fourth from S. Peter: PopeEpist. 1. cap. 4. Alexander the second from Anacletu [...]: PopeEpist. ad omne. vniversaliter cap. 2. Telesphorus the secōd frō Alexander, with others their next successors,Apud Gratianum de consecra­tione, distinctione 1. cano. omnes Basilicae. Higinus. In Codice 5 librorū lib 4. cap. 117. Pius, Apud Burchar­dum lib 5. cap. 29. & Jvonem part. 2. cap. 98. Anice­tus, Apud Gratia­num de consecraeti. dist. 1. cano. hoc quoque. Soter, al receiued Saincts, & Martyrs. Also the Liturgie of the Church of Rome delivered by S. Peter, the Liturgie of the [Page 90]Church of Hierusalem written by S. James, the Liturgie of the Church of Alexandria composed by S. Marke, the Liturgie of the Church of Milā made by S. Barnabas. The Liturgie of the Church of Cappaciocia, cō ­piled byFloruis circi­ter annum. 370 Saint Basil. The Liturgie of the Church of Constātinople set forth by SaintFloruis anno Christi. 380. Chrysostome: And likewise the-Liturgies of the Aethiopian, Syrian, and Armenian Churches, which all with some other doe most cleerely witnesse the sa­crifice vse, and veneration of the Masse, & do also approue the ceremo­nies, and divine mysteries represented, and expressed therein.

In like manner for proofe, & direct evidence of the ancient practise, fruit and obligation of auricular Confession. S.Apostolicar. constitut. lib. 2. cap. 33. & epist. 1. ad Jacobum frairem Domini: Clement, S.Epist. 8. ad Do­mophilum. Dionysius, S.Adversus haereses lib. 1. cap. 9. sle­ruit circiter an. 160. Irenaeus, Homil. 2. in Leuiticum. & Hom. in Psal. [...]7. floruit 230. Origen, Lib. de paeni­tentia cap. 10 & 12 floruit 200. Ter­tullian. S. Lib. de lapsis floruit 250. Cyprian, Lib. 4. diuinar. constitution ca. 17. floruit 320. Lactā tius, who so highly advā ­ceth Confession, as hee maketh it one distinctiue noteJdem cap. vlt. eiusdem libri. of the true church, S.Serm. in illa verba Profecti in pagum quiex advers. &c. floruit circiter annum 340. Athanasius S.Canone 18. in Mattheum flor. 346. Hilary, Lib. de paenitentia, & confess. flor 350. Pacianus, S. Jn regulis breuiorib. regula 229 & 288. Bafil, S.Tom 5 lib. 2. de sacerdetio. Chrysostome, S.Ep. 80 ad episcopos Campaniea, & epist. 91. ad Theo­corum Foroiulij episcopum flor. 450: Lee, with other writers of best note in every age since Christs time hitherto And as the primitiue & ancient Fa­thers & Saints do yeelde their absidant testimony in confirmation of these two points, so do they vn­doubtedly also afford, if this place would give leave to particularize, very ample evidence inOur lyers. all the other points before mencioned, & in question betweene vs & our oppositors. Nay, if we may be so bold as to deliver our opinion plainely without concealing ought in this matter: the manner that our adversaries vse in citing places out of the ancient Fathers against vs, is but theA shamelesse stander. study of meere wrangling, and no other then a demonstratiue token of an exceeding contentious spirit, wil [...]ul­ly affecting to blind-fold & mislead it selfe. For were they sincere and loued truth aboue althings, they could not possiblyDivelish ca­ [...]iations. dismember, wrest and picke out sentences of their workes, in the order and to the purpo­ses they do, not letting to racke their words to a sense which the writers never meant yea contrarie oftentimes even to the generall scope and drift of those bookes whence they cull the peeces they alleadge, con­trarie to the evident letter and plaine passages of their other writings, [Page 91]contrarie to the faith they professed, liued, and died in; contrarie to the Religion of the Age they wrote in; contrarie to the Doctrine of the Church that first admitted them for Doctors, or received them for Saints; contrary to the profession of their lives & state of vo­cation; contrary to the anguage and nature of their owne deedes; to the titles and dignities they held, & to the opinion and censure which al former ages retained of such their parcels of writing. So that words, and words commonly disioynted from that went before, or followeth after, must ballance, & beare more sway and credit forAlthough the Fathers in their writings do ap­prove our reli­gion. Yet it is not therefore that we cōdēne the Papists, be­cause their reli­gion differeth frō the writings of the Fathers, but because it is contrary vn­to the Scrip­tures. condemning vs of err [...]r, then the writers liues, selfe deedes, their practise, profession, other their workes, or never so many apparant testimonies of theirs to the contrary for the truth of our religion.

Resolution of the 26. Reason.

Popish Religion, is that of which the foure acknowledged Doctours of holy Church. S. Ambrose, S. Hiereme, Augustine, S. Grego­rie, were both professours, and stout defenders.

Ergo:

Poperie is true Religion, and therefore to be tolerated.

ANSWERE.

I To the Antecedent.

1 IF the Papists acknowledge but fowre Doctours of the Church; then what thinke they of the rest of the Fa­thers both Greeke and Latine of the Primitiue Church; whereof many were ancienter then these fowre which they acknowledge: Doe not they deserue to bee tearmed Do­ctours of the Church?

2 These fowre Doctours which they acknowledge were not Popish Massing Priests, as the Suppliants impudentlie conclude, vpon the bare mustering of their names.

3 I cannot stand here, to examine their particuler allega­tions; by one only a man may iudge of all the rest. Augustin (say the Suppliants) wrote three books Delibere Arbitrie, ther­fore he approved free will. They might as wel haue concluded, Augustine wrote a booke De Mendacio, therefore he appro­ved lyes. Or, Augustine wrote a booke De duabus Ammis, therefore he approved two soules. Whosoeuer shall reade Augustines books of Free-will, shall presently see, that Au­gustine [Page 92]directly wrote against the Popish Free-will: which Sixtus Senensis, a Papist, acknowledgeth, & therfore repro­veth Augustine for his doctrine concerning that point. Sixt. Sen. in praefat. lib. 5. Biblioth. Heereby a man may see the Suppliants honestie in citing the Fathers.

4 These fowre Doctors in the principall points of Popish Religion are against the Papists. Hierom refuseth the book of Wisdome, Ecclesiasticus, Iudeth, Tobias and the Macha­bies, as Apocryphall. in Prolog. Galeat. in lib. Reg. & Praefat. in Esdr. & Nehem. And so doth Gregory the books of Macha­bies In Iob. lib. 19. cap. 17. Augustine saith, Christ is our Me­diatour according to both his natures. Hom. de ovib. cap. 12. & de Consens. Evang. lib. 1. cap. 35. & Enchr. cap. 108. Ambrose saith that the reliques of concupiscence in the regenerate are sinnes, as Augustine witnesseth Contra Iul. lib. 2. c. 5. this also is Augustines owne opinion Contra Iulian. Pelag. l. 5. c. 3. & Tract. 41. in Ioan. & in Ps. 118. Conc. 3. Hierome saith that the Saintes knowe not what is done in earthe. 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 civit. Dei lib. 22. cap. 10. & lib. 8. cap. 27. & lib. Con­fess. 10. cap. 42. & lib. de morib Eccles. c. 34. Augustine saith wee are iustified in Christ not in our selues, 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 Gregorie 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 wee are iustified 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. Gre­gorie calleth him Antichrist that calleth himselfe Oecume­nicall 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 vpon particulars,) and therefore questionlesse no idolatours, no Massing-Priestes, no merit-mongers, no disciples of Anti­christ, no Papistes, but true and faithful Christians, whose [Page 93]doctrine and vertues the Protestants professe and practise.

II To the Consequence.

1 IF these four Doctors had professed, & defēded Pope­ry; yet were not Popery therfore true religiō; because the Fathers were subiect vnto Errour, yea & erred of­tentimes. Tertullian was a Montanist, & embraced the er­rour of the Chiliastes. Cyprian taught rebaptisation. Hie­rome cōdemned second marriages. Chrysostome was infe­cted with Pelagianisme, &c.

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 SacramentsVntruth. all the Saints in the Kalendar, theAs the Gen­tiles had their tutelares De­os & Penates, so haue the Pa­pistes theirs al­so. patrons of Churches & countries, cō ­verters of Nations to Christianity, all personages of either sexe memo­rable for holines, for renouncing the world, for mortifying their appe­tites, for surrendring their wills, or for any other excellent, & true ver­tue, were, & so lived, and died; as the authenticall legends of their liues, and other ecclesiastical writings do testifie, and beare apparent record to the whole world.

Resolution of the 27. Reason.

Popish religion is that which all the Saintes in the Kalendar, & all personages memotable for holines professed.

Ergo.

Popery is true Religion, and therefore to be tolerated.

ANSWERE.

1 IT is false that all such as are named in the Kalendar professed Poperie.

2 If they did so, yet were that no sufficient argument to prove the truenesse of Popishe religiō, for the reasons be­fore specified.

Reason of Religion. 28 28. REASON OF RELIGION.

A Religion not destitute of any kind of proofe; but her positions cō ­firmable byProve this, & take all. Scriptures, by Apostolicall institutious, by Councels [Page 94]occumenicall, & provinciall, by Fathers, Doctors, reasōs, histories, chro­nologies, prophesies, visions, & revelations, miracles, traditions. & by all these, & other like heads, we say, confirmable, without wrest, straine, or flying to tropes, or figuratiue speeches. So that these words in the Can­ticles seeme only verified ofNothing lesse. Cantic. 4. v. 4. our church, & religion, Thy necke (that is the puissant of Christes Church) is as the towre of David vvhich is built with bulwarkes, a thousand shielde s hange on it, all the armour of the strong.

Resolution of the 28. Reason.

Popish religion is confirmed by Scriptures, Aposto licall Institu­tions, by Counceis, Fathers, Doctors, reasons, histories, chrono­logies, prophesies, visions, revelations, meracles, traditions.

Ergo.

Poperie is true religion, and consequently to bee tolerated.

ANSWERE.

1 THe Antecedent is a ridiculous begging of the que­stion.

2 If the Suppliants wil prove but the first particle ther­of, to wit, that Popish religion is confirmed by the Scriptures, we wil grant thern the whole argument, though otherwise also it be very false.

Reason of Religion. 29 29. REASON OF RELIGION.

A Religiō ▪ whichAct 2 beginning atPopery be gan at Rome, not at Rome, not at Hieru­salem. lerusalem, hath as a river through the length of her course ever more and more increased, & spreade it selfe, as it was prophesied that theBut Pope­ry hath no cō ­munion with this. Church of Christ should,Psal. 2.8. I will giue thee (saith God the Father to God the Sonne) nations to thine inhe­ritance (which is his Church) and the ends of the earth to thy possession: Esay 2 2. All nations hall run vnto her. Dan. 7.14. All people, tribes, and tongues shall serue him. Esay 60.10 The sonnes of strangers (that is of the Gentiles) shall build vp her wals, and their Kings doe service vnto her. Now that these, and innumerable other like predictions and prophesies are only found true, & fulfilled inNot those predictions, but these ra­ther. Shee hath made al nations drunken, &c. our Catholicke Roman Church & Religion, both the severall cōversions of nations vnto her, & the infinit multitude dispersed every-where of her beleeuers, do, as nothing can more, clearely testifie: And how greatly it spred it selfe, even whenTrue Chri­stian Religiō, not Poperie. it first put forth after the death of our Savi­our, it appeares by the severall 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 Iewes dispersed in Pontus. Galatia. Cappadocia, Asia, and Bi­thynia, by the contents of the 2. and 4. Chapters of the Acts of the Apo­stles, [Page 95]where the conversion of 8000. is specified through two Sermons preached by S. Peter. Likewise what ample, & most mervailous increase it tooke afterward in the second age,Jn dialago c [...] Tryph. Justinus Philosophus, Lib 1. cap. 3. Jreneus, &Jn Apolog ca. 37 & advers. Iudaeos c. 7 & 8 Tertullian do witnesse. And so dothDe vit. Phi­losop. in Aedes. Eunapius Sardianus a prophane writer, and enemy of Christian Religion,Vit. Constan­tini lib. 3. ca. 24 & seq &c. vit. Eusebius, Lib. 1. cap. 12. Socrates with o­thers for the thirde age.

And touching the succeeding Centuries, to the end it may appeare howFalse. our Catholike religiō did in every age spread & dilate it selfe ac­cording to the former prophecies, we will recite a few of many Nations that were converted in every Coūtrey to the same.

In the fourth age were converted theThese were converted to S. Paulinus epist. Bessites, Dacians, Getes, and Seythians byS. Pausinus de reditu Nicetae in Dac. S. Nicetas Bishop of Dacia to the Catholick Roman faith. The Morins, & Nervians by26. Victricius Bishop of Roan. And within the compasse of this centuryEpist. 3. S. Hierome also writeth that other Nations were cōverted, as the Armenians & Huns, addingIdem epist. 7. that troops of Monks came dayly from India, Persia, and Aethiopia vnto him.

Christianitie, not to Popery.

In the fifth age the Saracens byCyrillus in vi­ta S. Euthy mij apud Meta­phrasten die 20 Ianu. S. Euthymius Monke, and Aspebetus. TheSocrates li. 7. cap. 30. Burgundians vpon this motiue of seeing Gods especiall and most singular favours and protection towards the Roman Christian Monar­chie in times of distresse. TheProsper adversus collatorem in fine. Scots by Palladius, sentA.D. 429. by Pope Caelestine, the FrēchGreg. Turon. de gestis Franc. lib. 2. cap. 31. by S. Remigius Bishop of Reims, andAlbin Flac. circiter A.D. 499. S. Ve­dastus Bishop of Arras.

In the sixth age theA. D. 565. Northerne Picts byBeda de gest. Angl lib. 3. ca. 4 S. Columbus Abbot. TheA.D. 589. Goths byGreg. Turonen Hist. Fran. lib. 8. ca. 41. Le­ander Bishop of Sevil. TheA. D. 590. Bavarians byA D. 594. Rupertus Bishop of Worms. TheGreg. epist. li. 3. c. 29. & 27. Barbari­cinians byA. D. 596. Foelix Bishop, and Cyriacus Ab­bot. TheBeda de gest. Angl lib. 1 cap 23. English by S. Augustine, a Bene­dictine Monke, sent by Pope Gregory the Great.

In the 7. age, the Flemings byIaco. Mayer in Chron. Flan­driae 649. Eligius: the Westphalians by theFasciculus tem­porum. two Evaldes, after honored with the crowne of martyrdome: multitudes of Spanyards byVolaterranus li. 21 & Vincē ­tius lib. 23. cap. 92. S. Andonius, chiefly through the miracle he wrought in calling store of raine from heauen by his prayers, when in seauē years before there had fallen none in that place: The people of Franconia bySigibertus in Chronico. 688. Chilianus sent by Pope Cuno: and the Frisians byTrithemius de Regib. Franco­rum. 696. S. Willibrode an English man, imployed in that holy worke by Pipin King of France, and Pope Sergius the first.

[Page 96]In the eight age, theHedio lib. 6. cap. 17. Hassites. Chronic. Isa­nacense. Thuringians, Mutius lib 7. & Hartmannus Schedelin Chro. aetate 6. Erphordians andWillibaldus in vita Bonifa­cij 722. Catti­ans by S Boniface, an English Monke: the Lumbards by Sebaldus Hartmannus vhi supra. sent by Pope Gregorie the second. The Iewes of the Citie of Berythum [...] by the bleeding of a Crucifix, which the said Iewes had cōtumeliously stabbed and the blood wherof 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 sawe whilst he was but in a new and doubtfull disposition of becomming Christian, to wit, a f [...]ire childe descending frō the Priests hands into the mouthes of the receiuers, when, celebrating Masse, hee 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 Campe of Carolus magnus lay there.

In the ninth age, theAdamus lib 1. ca. 16. & 17 & Crantzius in metrop. lib 1. cap 19.826. Danes, and Suethens, by S. Ausgratius Monk theBiondus Fla. Dec 2 l. 2 840. Bulgarians by S. Joannicius: theHelmoidus li. 1. cap. 6. & lib. 2 cap. 12. in hist Sclau. & Cedrenus. 875. Rugians by the Monkes of Corbeia. theTheodomarus Fpiscopus Juvaniensis ad Ioannem Pontificem. Moravians, by Withungum: theZonaras tom. 3. Rhossits vpon the evidence of the mira cle ens [...]ing. They demaunded of the Priest, whom their Emperour Ba­silius Macedo sent vnto thē to teach them the Christian Catholike faith, by what powerfull and divine signe, he would witnesse the truth of his doctrine. The signe was, that if the booke wherin the said doctrine was written should not burne being cast into the fire, then they al with one accord would presently beleeue and receiue his doctrine. A great fire was made, & the Priest putting the book (which was the holy Bible) into the midst therof, said with a lowd voice, Glorifica nomen tuum Christe De­us, Christ our God glorifie thy holy name. The flames gaue place to the booke, and the booke lay so long in the fire as the people themselues thought meete, and when it was taken out, it appeared sound, whole, & no one leafe either scorched or blemished.

In the tenth age the Polonians byCromerus, & alij de reb. Polonorū. 965. Aegidius Tuseulanus, Adamus l 2. c 78.10.11. & Ditmarus chron. lib. 2.971. and o­thers sent by Pope John the 13. The Selavonians byA.D. 989 h Cartuitias in vita Steph. Hungar. reg. c. 1.2. & 3. Aeneas Sylvius Hist. Bohem. cap l 16. S. Adelbert, and the Hungarians byAen [...]as Sylvius. ano­ther Adelbert surnamed their A­postle

In the eleventh age theA. D. 1106. Bozius lib 4 cap. 5. Vindi­ans, and multitudes of Prussians, be side the reclaiming of the lapsedCirciter A D. 1150. Ranulph. l. 4 c. 22 Hungarians.

In the twelfth age, the Pomeranians, the Norvegians, by Nicholas an English Moncke employed in that holy worke, by Pope Eugenius the third. The which Nicholas was afterward chosen Pope of Rome, and [Page 97]named Hadrian the south, and gaue 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 yeerely pension of a penny for every house in the Kingdome.

In the 13. age. theAnno Dom. 12 5. Li [...]onians, byCran [...]zius lib 7 cap. 13. [...] Medardes, theAnno Dom. 1230. L [...]tuanians byMartinus Chromer lib. 8. the knightes of S. Marie, theAnno Dom. 1270. Sabelli­cus, & Guilielmus de Nangiaco. Emperour Cassanes with it numerable Tar [...]arians.

In the fouretenth age,Anno Dom. 1300. Niceph. Gregor. Histor. lib. 4. Azatines Emperour of the Turkes, the Isles of the Canaries, theAn. Dom. 1344 B [...]zius lib 4 cap. 5. revolted Lituanians, theAnno 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, theAnno Dom 1350 Michael Rit lib. 2. Bonfin. deca. 2. lib. 10. Same getians the kingdomes of Bentonine Guinea Angola, andAnno Dom. 14 [...]2. Martin. Chrom. li 18. Congo.

In the sixteenth & last age, to speake ingenerall, without descending to any particulars, more provinces, Nations, and numbers of rich King­domes, and Empires, were brought to the knowledge of Christ, & em­bracing the Catholike Romane fa [...]th, by the labors of theIudas and o­ther repro­bates may preach the Gospel, yea & worke mira­cles in Christs name. Mat. 7.22. Domini­can and Franciscan Friers, and the Fathers of the societ [...]e of Iesus, God attesting his cause & truth by several miracles, then all Christendome twice, yea, perhaps more then thrice told contained before: which, be­side the record of all Cosmographies, and Histories of this subiect, may plainly be demonstrated in that, before the last Centenarie, or not ma­ny yeeres different, the Christian Religion extended not it selfe be­yond the river Ganges Eastward, and the Isles of the Canaries in the West, which scope and space is counted no more then of an hundred & twenty degrees; but the circuite of the world which is now sailed, & e­very, or most where portes of Christians found therin, is of three hun­dred and three score degrees, wh [...]ch is full out thrice as much.

The fewe precedents (most renowned Prince) collected out of ma­ny that might be added, do very cleerely shew, not only that the aboue rehearsed, end other prophecies, & promises of God of dilating the place of his Tentes, and of spreading out the curtaines of his Tabernacle. Esa. 54.2. that is the boundes of his Church (Christs Spouse and tempora King­dome) are to the e [...]e fulfilled, in the encreasing societies, and continu­ance ofBegging of the question. our religion, but that also the Word of wisedome, and the Word of knowledge (graces given by the t [...]st [...]monies of saint Paule, 1 Cor. 12 8. in the Church, by the holy Ghost, to the profit of others) haue their re­sidences in theProue that. teache [...]s of [...]ur religion, and [...]hat in how eminent and most powerfull man [...]er, the conversion of the former Nations beareth most apparant witnesse, [...]or there can be no doubt made but that some, if not the most part of the foresaide Nations and sorts of people, were [Page 98]of excellent dexterity and iudgment, & therefore very vnlike that they were ledde away, especially from the religion and ri [...]es they were bred & borne in, without store of solide & substantiall reasons mouing them therevnto. And it is as little questionable, whether some of them were not also of a knotty, vntractable or vntameable nature▪ of a prowde, ob­stinate and hawty disposition, drowned in vncleanes, and delighting in the varieties of liberty: lets and strongest impeachments of embracing the discipline, purenes & austerity of ourPopish Anti­christian super­stition. Christian Catholike religiō: and the conquering of them a plaine demonstration that their Cover­ters (all stout professours of the Romane religion) taught that doctrine, which the Prophet calleth a law, converting soules: and the Apostle, the liuely and forcible word, more piercing then anie two edged sword. Ps. 18.8. Heb. 4.12. Likewise that they fought not with the leather sheath, the letter onely of Scripture, but with the letter & true sense, which onely is the Sword of the spirit, that reacheth vnto the division of the soule. Eph. 6 17 Heb. 4 12. The bright Candel (Luk. 11.37.) that illuminateth those that sit in dark­nes. Luk. 1.79. And the seede to which God promiseth to giveraine for the rich fructifying thereof Esa. 30.23. And finally, that they were also true imi­tators of the Apostles in doctrine and office, as becomming Fishers of men. Matth 4 16 & Mark. 1.17. drawing them out of the Sea of infideli­ty, into the harbour of Christianity, a badge or attribute giuen to the A­postles, and verified in none but in Catholike teachers Neither did thē, nor doth now the word of wisdome & knowledge 1 Cor 12 8. (a gift proper to Gods Church) worke in our Catholike teachers vpon Infidels onely, but the same extended and still extendeth his power & divine [...]fficacie to the bringing forth of as rare or more rare effectes, vpon beleeving Christians, namely, in exciting men and women of all ages & estates, evenBambaThese fore­sooke their law­full vocation, and resigned their power to the Beast. Apo. 17.17. King of Spaine, Hugo King of Province▪ Rachis King of Lombardie. Si­gismundus King of Burgundie. Veremun­dus King of Castile. Ranimirus King of Aragon. Ethelred, and Keneredus Kings of Mercia. Sigebert Alfred. Ceolulphus. Eg­bert Kings of Northumberland. Sebba, Offa, and Jna Kings of England. Henrie the fourth, King of Denmarke. Carloman­nus King of Almaine. Trebellius King of Bulgarie. Cazimirus King of Poland, and others Kings,Radegund Queene of Fraunce Margares Queen of Frace-Briget Queen of Sueden. Etheldreda Queene of Nor­thumber. Sexbi [...]ga. Ethelburga. Q Q of West-saxons, & others. Queenes,Lotharius Earle of Romans, & others. Emperours,Richardix wife of Carolus Crassus Emperour. Chune gundie wife of Henrie Emperour and others. & Emperes­ses,They meane plainely to, be­come Moonkes & Nunnes; a true effect of Popish super­stition, and the broade way to Hell. to relinqunish the worlde, renounce the pleasures & de­lights thereof and devote and binde themselues to a poore, chast, and obedient life, vnder the commaund & direction of others: Of which,These be the swarmes of Lo­custes, that came out of the smoke of the bottomlesse pit. Apoc. 9. religious companies some eate nost she but in time of sickenes only, or other necessity, and observe both silence, and solitarines, as do the Benedictines; some ne­ver eate fleshe at all, weare al­waies shirts of haire, goe not forth of their Cloysters, nor speake to their fellowes but [Page 99]with leaue, as do the Carthusians: some neither eate flesh, egs, nor whit­meates, & fast three parts of the yeere, as do the Bonhomes; SomeHoly Hypo­crites. discipline themselues sundrie times in the weeke, or daily, goe barefoote, touch no money, haue nothing in proper or in common, and beg their food from d [...]re to dore▪ as do the Capucines: some attend the sicke in all diseases, assist them with ghostly counsell, provide them Sacraments, & burie their deade bodies as do certaine fraternities: some clense vlcers, and festered soares, nor refuse any office, how base & loathsome soever about impotēt criples & lazars, as do the Nūnes of S. Elizabeths order: And al these, with other divers orders, that after another māner labor to mortifie thēselues, & do good to others, lie vpon no other beds but of straw, rise at midnight, sleepe little, & spend much time in praier, & me­ditation. Which are no conditions of life, that eitherRom. 13.14. make provision for the flesh in concupiscences, orGalat. 5.16. do seeke to accomplish the desires, orTisus 3.3. serue the voluptuousnes thereof (sinnes which the Apostle forbiddeth) but rather formesWill-wor­ship, condem­ned Col. 2 23. of life thatGalat. 5 24. crucifie the flesh, with her vices, and concupiscences, doGalat. 2.19. naile them to the Crosse with Christ, & render bothGalat. 6.14. the world crucifide to those that so liue, and them to the world. Vertues which by the testimonie of the ApostleGalat. 5.24. make their dooers the servants of Christ, andGalat. 2.20. to liue 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 selfe into all nations.

Ergo:

Popish Religion is true, and to be tolerated.

ANSWERE.

I To the Antecedent.

1 AS the Divell, the easier to deceiue, beeing transfor­med into an Angell of light, arrogateth vnto him­selfe those things which belong vnto GOD: Even so doeth his Church, that great whore which si [...]teth vpon the scarlet coloured beast with a cup of gold in her hand ful of abomi­nations and filthines of her fornication; that deceaveth the Kings, and the inhabitants of the earth, challenge vnto her selfe the titles and rights of Christs true Church: whereas in deed shee is great Babylon that mother of whoredomes and abominations of the earth. Apoc. 17.4.5.

2 Popish Religion did not beginne at Hierusalem, but at Rome, that great citty vpon seaven hils, where Antichrist [Page 100]wrought the mysterie of iniquity.

3 The Prophecies concerning Christs Church, how that some of all nations, & people, & tribes, and tongues should flocke vnto her, do not belong vnto the Popish Church; for none shall flocke vnto her but such, whose names are not writ­ten in the booke of life. Apoc. 17.8.

4 It was not vnto Popery, that the Nations were cō ­verted, but vnto the true Christian religion, wherewith Popery hath no communion.

II. To the Consequence.

1 IF Popishe religion had begunne at Hierusalem, yet were it not true Religion; because it lost the sinceritie of doctrine which was professed and taught at Hierusalem.

2 If Popery were so ample, as the Suppliāts make their brags, it were not therefore true: for never was Popery of so many nations so vniversally received, as gentilisme was.

3 Seeing the Whore of Babylon should sitte vpon manie waters (that is, rule over many people) and cause the Kings and nations of the earth, to be drunke with the wine of her fornication, as it is Apoc. 17. who seeth not that even An­tichristian Papistrie may be countenanced with great shew of vniversalit [...]e?

4 For our partes, wee had rather enter into the Arke with eight persons Genes. 7. so to be saved: then to refuse so to doe 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 destroied with fire and brimstone. Wee had rather enter in at the straight gate to life everlasting, though fewe goe that way, Luk 13. then with the Papists, walke the broad way which leadeth to destruction.

Reason of Religion. 30 30. REASON OF RELIGION.

A Religion, fromSuch as depart from popery are happy & bles­sed. Apec. 18.4. which Countries either departing, or mingling other doctrines with it, made present wracke of their former felici­ties, [Page 101]falling either into flatte Apostacie, or most lamentable bondage, or both. The instances are:All these na­tions were pu­nished for de­parting from the sincerity of Christian reli­gion, not of Poperie. TheTheodoreti [...] lib. 4 cap. 32. Sozomen lib 6. cap. 37. Goths, while they remained Ca­tholike, flourished & enlarged their territories, but becomming Arians, were shortly expelled thence by the Hunnes, thē Infidels: The like, and by like occasion befell theJornandes de rebus gest. Dacians, Mysians, and Pannonians, by invasiō of the Hunnes, Gepides & Rugians. TheEx Aenea Silvio. in Eur. cap 16.17. An­ [...]o. Sabel Enne 10 lib. 6 [...] & ex Chronicis ea [...]ū ­dem Nationūs, asijs (que), Historijs. Dalmatians, Gauls, Britannes, Spaniards, & the Africans by superinducing or mixing, one the heresie of Manichaeus, another the heresie of Vigisātius, the third the heresie of Pelagius, the fourth the heresie of Priscillian, the last the he­resie of Donatus, with the Catholike religion, were conquered, and sup­planted, the Dalmatians by the Turke, the Gaules by the French, the Britannes by the English, the Spaniards by the Goths, the Africanes by the Vandals: To which may be added the Germans, wasted & subiected by Attila [...] the seigniory of the Hunnes after the Arian heresie had rooted it selfe [...]n seuerall quarters and prouinces of their Country: TheOrtel [...]s in R [...] gia, ex Saxone [...]elmoldo & Crantzio. inhabi [...]ants also of the citie Iulinum, who being conuerted to the Ro­mane faith, and falling againe from it were all consumed, both citizens and cittie with fire from heaven. Touching the Countries in the East, after they beganne to dishonour themselues with new doctrines, the so fast ranne headlong therein, (an inseperable property of al heresie, because they are vnbounded, and lacke a defining & binding power) that in short while after, to witte, in the raigne of Herselius the Empe­rour, there were on footeNiceph. lib. 18.45. Jacobi­tans. Georgiās. Theopaschitae. Armenians. Monophysites. Ag­noetans. Staurablatans. Mono­thelites. Severites. Aphtar tho­decits. Phantasiasts. Maniches. Tetradites. Tritheites. Arians. Nastorians. sixteene severall sortes of beleefe: but what fol­lowed? First, Chosr [...]es king of the Persiās sacked Ierusalem, and much weakened the Empire: Then, (Heraclius the Empe­rour turned Monothelite) Mahomet that infernall monster, being made the Cap­taine of the Saracens, tooke Syria and Aegypt, Anno Dom. 635. Mesopotamia, Anno. Dom. 639. and afterward all Africa: Finallie wee thinke that in the revolution of the fifteene first ages, the Nation or kingdome cannot be named, which forsaking the Catho­like Romane religion or not keeping it whole, & inviolated, was either notThe contrarie appeareth in England and Scotland; to in­sist in no other. conquered, or miserably torne by civill 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 wracke of their former felicities, falling either into flatte Apostasie, or most la­mentable bondage, or both.

Ergo.

Popery is true religion, and to be tolerated.

ANSWERE.

1 GOD doth not punish any nation or people for de­parting from Papistrie; seeing such a departing, is not Apostacie from true religion; as I haue proved before, p. 37.

2 GOD is so farre from punishing any for separating themselues from the communion of Popery, that contrari­wise, whosoever doth not separate himself, God threatneth to plague him; Apoc. 18.4 Goe out of her, my people, that yee bee not partakers of her sinnes, and that yee receive not of her plagues.

3 The Suppliants instāces are of such nations as were, before Poperie beganne to raigne; who could not therfore be punished for relinquishing Poperie.

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 haue done.

5 For our times, GOD hath infinitely blessed the pro­fessours of our Religion; & declared his iudgments against Poperie and Papistes. I will not speake of Luther who by the mightie protection of GOD, bouldly maintained the truth of the Gospell even in the middest amongst his ene­mies: Nor yet of the miraculous preservatiō of Geneva, that standeth in the mouth of the adversaries, who wante nei­ther power nor malice against it: Nor of Rochell, besieged for the Gospelles sake by all the power of France for seven whole monethes togither, and yet by the power of GOD persisted invincible.

6 Onely I will speake one worde of this Kingdome of England, and for our late blessed Soveraigne; Who as shee hath stoutly maintained the cause of Iesus Christ; so hath GOD performed vnto her kingdome his promises made vnto his children in Iesus Christ. Search all Histories, turne al Chro­nicles, sacred or prophane, ecclesiastical or civil; yet shal yee never finde a Womā-Prince, a Mayden or Virgin Queen, yea you shall not finde any Prince at all, whose preservatiō hath bin so mighty, whose glorie so great, whose govern­ment so long, so prosperous, so happie. All this hath bin the [Page 103]more admirable, and is the more to be considered, by how much the more and oftener shee hath bin cursed with bell, booke and candle, by him that arrogateth to himselfe Ful­ues of power, and auctority in heaven, in earth, & in hell. But GOD hath turned his curses into blessings; yea the more he cursed her Maiestie and the Land, the more GOD hath blessed both.

7 If the Land should not continue still in the zealous profession of the Gospell; but should mingle heresies with truth, and admitte the practise of Popery, which is the Sup­pliants motion and petition: Doubtlesse God would cease from being our GOD, he would with draw his blessings frō vs, yea he would be avenged vpon such a faithlesse & back­sliding people.

Reason of Religion. 31 31. REASON OF RELIGION.

A Religion, whose professant company or congregation, hath bin evermore since the first planting thereof, very visible and perspi­cuous; as the severall resemblances, parables and figuratiue speeches, vsed in holy Scripture, do clearely testisie, that the trueMost false & the Scriptures following are miserably applyed. Church and Spouse of Christ should ever be, comparing her to aPsal. 18.5. tabernacle placed in the Sunne to aEsa. 2.2. mountaine prepared in the toppe of moūtaines: to aMatth. 5.15. Citie, situated on a hill: to aMath. 3.12. Luk. 3.17. Floore: to aMath. 13.47. Nette: aIoh. 10.16. Spheepe-folde: aLuk. 14.16. great Supper: aMatth. 21.33. Luk. 20.9. Vineyard &c. and her doctrine to aMatth. 5.15. Candle put vpon a candlesticke, shining to al that are in the house, that is,An absurd glosse. in the world, asTract. 2. in epist. Joan. S. Augustine vnderstandeth the place: things that are all, most visible and obvious to weakest sense, and ther­fore do proue, that the true Church ought to be alwaies visible, and ap­parant to the view of others. Neither is the word [Church] to be foūd throughout the whole body of holy Scripture, to signifie other then aBut we read in the Scriptures that the woman fied into the wildernes, &c. Apoc. 12.14. visible knowne multitude: and the reason is plaine, why it must so sig­nifie, because it were otherwise impossible for any one, to ioyne him­selfe to the true Church, persevere therein, obey the head, and be sub­iect to the Prelates therof, (which all are bound to doe by the expresse word of God, law of nature, & vnder heauiest curse & censure of dam­nation) if the Church were, or could be invisible, or not remonstrable. For vnto things hidden & invisible, there can be no repaire, no adhe­rence, [Page 104]nor homage of duty, or tribute of obedience defrayed.

Nay, to deny the perpetuall visibility, andWho denieth this? Ephes. 5.26. Ephes. 1.23. dyration of the Church, were in great part toThey fight without en ad­versarie, for no man denieth but that Christ hath had and shall haue his church alwaies, though not alwaies visible. evacuate Christes passion, and plainely to robbe him of the end he suffered for, namely to sanctifie and cleanse his Church, as S. Paule witnesseth, & to render is glorious vnto him: it were (the church being, as the same Apostle writeth, Christ, bodie and the fulnes of him) to make Christ a head bodilesse and take as it were, his totality or perfe­ction from him it were, to divorce our Saviour from his dearely beloved spouseEphes. 5 29. formed out of his side vpon the crosse, and inseperably ioyned in marriage with him it were, to bereaue his omnipotēt Maiestie of1. Tim. 315. Colos: 1.14. Psal 2.8. his house kingdome, lotte and heritage vpon earch: for such is his Church vn­to him, and so called in holy Scripture: yea, it were, directly to charge the Prophets, the Apostles, and even Christ himselfe either with vn­truthes, or absurdities: The Prophets; because these words are reade inEsa. 60.11. Cap 61.8. Esay: Thy getes (speaking to the future Church of Christiās) shall be opē continually, neither day nor night shall they be shutte, the strength of the Gentiles and their Kings may be brought vnto thee. And in another place; I the Lord will make an everlasting covenant with them, and their seede shall be knowne among the Gentiles, and their braunches in the widst of people. All that see them, shall knows them, that they are seede which our Lorde hath blessed. What could be plainer spoken for proofe, either of theThis is not proved from thence, the per­petuitis wee graunt. visibili­ty or perpetuitie of Christs Church? her gates (saith he) shall be open cō ­tinually, shut neither by day nor night; and that God hath made and everlasting covenant with her, and thatBut he saith not, All shall see. all that see her children shall know thē, & know, that our Lord hath blessed them. The Apostle; because S. Paule writing to1. Tim. 3.15. Timothie, teacheth him, how he ought to cōverse in the house of God, so ter­ming the church of God now if the church were invisible, the instructi­on must needes be vaine and absurde; for none can converse in anNeither do we say that the Church is al­waies invisible. in­visible house. Again,Acts 20.28. Matth. 28.20. S. Luke writeth that the holy Ghost placed Bishops in the church of God, to rule the same: but who can rule a flocke, that is either invisible or vnknowne? Christ himselfe; because he promised his Apo­stles to remaine with them all daies to the consummation of the world: Which promise being made to the Apostles, was made to a visible Church: and for that they were not (being mortall) to live to the worldes ende the promise was vndoubtedly made, to them and their Successors in their persons: andA plaine in­consequence. therefore the Church neither ever to cease, or become invisible.

Neither can the reasons and places precedent be avoided, by the ig­norant distinction of a invisible and invisible Church, vnderstanding by the latter, the hid and vnknowne congregation of the Predestinate; be­cause the Church, being a society of men (as all writers affirme) and e­very society requiring of necessity some visible signe, badge, ceremony, bond, rite, profession, inrollemē [...], or some other like marke, wherby the members of the same may be knowne, one to the other, and also from others; which essential point failing in the company of the predestinat, [Page 105]they can no way possible make vp theFalse. Contra Faust. lib. 19. cap. 11. realtye, name or nature of a Church. For as S. Austen truely writech, In nullum nomen religionis, sen ve rum, 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 [...], vnlefle they be combi­ned togither by some communitie, or participation of visible seales or Sacramentes.

Againe, this hid and vnknowne predestinate company, which must be thought to constitute an invisible Church, doA foolish Di­lemma see the Answere. either refuse, or not refuse to communicate with the false and adulterous church in Ecclesi­asticall subiection, service, sacraments and externall worship if they do refuse, then is their company and Church not invisible, but most visible & markable: & on the other side, if they do not refuse, then sith the false Church is by testimony of the holy Ghost,Apoc. 2.9. the Synagogne of Satan, & her doctrine1. Tim. 4.1. the doctrine of Diuels; they must needs be guitly of damnable sin by such their partaking with her. And therefore their company not Gods Church, because that multitude cannot possibly be Gods Church, wherein there are noneEphes. 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, & clo [...]ers of their faith. With the hart Rom. 10.10. (saith S. Paul) we beleeue vnto iustice, but with the mouth (vnderstanding thereby all externall actions) confession is made to salvation. And the same Apostle biddeth all menRom. 16.17. Tit. 3.10. to avoide false tea­chers, and2. Cor. 6.17. separate themselues from them: yeaIoh. 10.5. not to follow them, but to flee from them, is a marke which cur Saviour himselfe giueth, of distinguish­ing his true sheepe from others. We would say by that is said, that per­petuall visiblenesse, being anBegging of the question. essentiall quality & note of Gods church and ever really existing with vs, and in our Religion, (as all sorts of te­stimonies in the world doe witnesse) and in no other company or con­gregation soeuer it followeth, thatImpudent Beggers. our Church is the sole true church and spouse of Christ.

Resolution of the 31. Reason.

Popish Religion is that, whose professant company or congregation, hath bin evermore since the first planting therof, very visible & perspicuous.

Ergo:

Popish religion is true religion, and so to be tolerated.

ANSWERE.

To the Antecedent.

1 I grant that from the yeere of Christ 605, when the dis­persed points of Popery began to be established in the Primacy, granted by Phocas vnto Boniface III. the professsant company thereof hath bin very visible and perspicuous.

[Page 106]2 But it was not so from the beginning. As the light in the first day was carryed vp and downe without any guid, Gen. 1. and at length governed by the Sunne, which God crea­ted for that purpose: So the mystery of Popery at the first in the time of the Primitiue Church was stayed in no cer­taine subiect, but wandred invisibly in the divers passages of running wits, till at last it was setled in the See of Rome in the person of Boniface III. and his successors.

II To the Consequence.

1 Popery is not therfore true Religion, because from the first planting therof (by the Divell) the professors of it haue bin visible; because visibility in that sense is not a propertie belonging vnto the Church of God.

I We BELEEVE the holy Catholike Church; But faith is the evidēce of things which are NOT SEENE. Heb. 11:

II In the visible Church there are many Hypocrites; but God only knoweth who are such, De occultis non iudicat Ecclesia. And Christ ONLY knoweth who are his. Ioh. 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 bin 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) hee had his invisible Church. 1. King. 19.18. I leaue seaven thousand in Israel, that haue not bowed the knees to Baal. This company was not seene with corporall eies. And in the time of Christs cō ­ming GOD had his invisible Church, Marie. Ioseph, Za­charias, Elizabeth, the wise men that came from the East. Simecon, Anna &c, albeit publike Ministery was cor­rupted.

IV Paule saith, Rom. 2.28.29. He is not a Iew, which is one out­ward, neither is that circumcision, which is outward in the flesh. [Page 107]But he is a Iew, which is one within; and the circumcision it of the heart, in the spirite, not in the letter, whose praise is not of men, but OF GOD.

2 Those places of Scriptures which the Suppliant quote, proue only the durance, holynes, integrity & good workes of the Church, not the visibility thereof, vnto all persons, & at all times.

4 As for the suppliants Dilemma: The vnknowne companie did, either professe their faith, and refuse to communicate with the false Church, or they did not. If they did professe their faith, and re­fuse to communicate with the other, thē was it not invisible: If they did not professe their faith, nor refuse to communicate with the false Church, they could not be the true Church, &c. I answere.

4 I. If they did not professe their faith, &c: they could not be the true Church. Here the Suppliants meane publike profession, and open refusall; we deny this Position, & indeed they can never proue it. By their reason, this is a good argumēt; Those seaven thousands which bowed not their knees vnto Ball, either pro­fessed their faith, or did not: If they did professe it, how could not Eli­as see them? If they did not professe it, then they were not the true Church: and yet who seeth not the vanity of it?

5 II. They adde, That vnknowne company cōmunicated with the false Church. I marvel how the Suppliants know this! Go to, let vs vrge them with a Dilemma, seeing they affect such kind of arguing so much. I that company was vnknowne; hovv know they what they did? If they were not vnknowne, but professed openly; then what haue they to obiect?

6 The Christian Reader may read, in the 8. and 9. Chap. of the Prophecie of Ezechiel, concerning those faithfull people that mourned and cryed for the abominations that were committed in Hierusalem; how the Lord cōmaunded to set a marke on their forheads, least they should perish; & learne thence, that the Lorde wanteth no meanes to vindi­cate and saue his Church from destruction, even in time of greatest calamity.

Reason of Religion. 32 32. REASON OF RELIGION.

A Religion, in whose largenes & spreading amplitude over the whole [Page 108]world, the predictions and promise of our Saviour areThese predi­ctions are not verified in Po­pery, but in true Christianitie. 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 Gospell of the kingdome (saith our Saviour) shall bee preached in the whole worlde for a testimony to all Nations. Mat. 24.14. And by the pen of another Evangelist, That penance shoulde be preached in his Name, and remission of sinnes vnto all Nations. Luk 24 47. And our Lord also compared this his Gospell to a Mustard seede, one of the least of all seeds in the beginning, but whē it is growne, it maketh great boughes. so that the birds of the aire (that is, as Expositors interprete, the greatest Powers, and the most wise of the world) come, and dwell vnder the shadow thereof, Mat. 13.31. Mark. 4 32. making their residence, happynesse, and rest therein: A resemblance, & predictions, which cannot agree or fall in with anyAn evident vntruth. other religion, saue only with the Catholike Romane Re­ligion, and with this very fully, as the particulars precedent, and subse­quent doe cleerely 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.

ANSWERE.

1 THis reason is the very same with the 29. and is there answered.

2 Those predictions which the Suppliants speake of, doe belong only vnto our Church. For wee professe that very same doctrin, which the Apostles preached vnto the whole world. Many Kings great Powers and infinite Wise mē are professours of our Religion. Yea our religion at this instant is much more diffused abroad then Popery is: For we see that most kingdomes and countries in Christendome haue shaken of the yoke of Popery: yea there is no Province nor Citty in Europe, but there are therein very many who are addicted vnto the Gospell of Christ, disclaime Popery, and professe the same religion that we doe.

Reason of Religion. 33 33. REASON OF RELIGION.

A Religiō, that hath alwaies had (as the Apostle assureth Gods church should ever haue, yeelding also fowre weighty causes of the same) a perpetuall visible continuance of knowneNot Popes & Cardinals. Pastors and Doctors, to the consummation of the Saints, the first cause: vnto the worke of the ministery, the second cause: vnto the edifying of the body of Christ, the thirde cause: [Page 109] that now we be not children wavering, and caried about with every winde of do­ctrine, the fourth cause: and this, vntill wee meete all into the vnity of faith, that is, to the worlds end Which successiue & eve [...] [...]ontinuing duration of Pastors and Doctors (the same being also promised before to the true Christian Church by severallPsal. 88.31. & sequ. Esa 59.20. & 21. Ierem 31.31. & sequ. Ezech 37.25. Prophets, and so greatly materiall in it selfe, as without it there can beFalse. See the answere. no Church, as bothLib. 4 epist. 9. S. Cyprian, andLib. contr. Luciferian. S. Hierom doe absolutely affirme) hath not, nor can bee ever proved to haue beene fulfilled in any other Church, saue only in the Catholike Romane Church: and in it, most apparantly demonstrable by the Ec­clesiasticall histories of all ages, and by the shorte space, or rather mo­mentary blast of time that al other Religions, compared with ours, haue indured.

Resolution of the 33. Reason.

Popish Religion, hath alwaies had a perpetuall visible continuance of knowne Pastours and Doctors.

Ergo:

Popery is true Religion, and to be tolerated.

ANSWERE.

1 THis Reason is parallel vnto the 31. Reason. But I an­swere farther.

2 I. The lustre and glory of the Church is two fold, In­teriour, and Exteriour; the inward glory is that which con­sisteth in purity of doctrine; the outward glory consisteth in the amplitude and peaceable state of the Church; The inward glory never faileth in the Church; but the outward oftentimes doth. Vnto this belongeth the succession of or­dinary Pastours and Doctors; for indeede there may bee a true Church without ordinary Pastors. Where two or three consent in verity of doctrine, there is Christ in the midst of them, there is the Church. Againe the Church fled into the wildernes where for a time shee was fed by God, &c.

3 The Popish Wolues are not true Pastours and Doctors of the Church wherof the Apostle Paule speaketh, Eph. 4.11. For in the Papacie, we see the Pope extolling himself aboue all; yea sometimes two, three, or fowre Popes at once, cur­sing & banning one the other into the pit of hell; and figh­ting many a bloody cūbate for Peters chaire (as they say.) We see many Cardinals, Patriarkes, Archbishops, Bishops, [Page 110]Abbots, &c. which represent Herods or Pharaos court, yea which bear the shew of the Babylonian or Persian Monar­chy following them in all ambition, arrogancy, vanity, lux­urie, rather then the Apostolicall state of the Ecclesiasticall Ministry, whereof the Apostle Paule speaketh.

4 The Lord gaue vnto his Church Pastours and Doctours, the Suppliants vrge out of Paule Eph. 4. Bee it so: But here is no mention of Pope, Cardinals, Monkes, Friers, Iesuits, Priests, &c. VVherefore we may retort this Argument vpon the Papists themselues thus.

They only haue a true and a lawfull calling and ordination in the Church, who are mentioned by the Apostle Paul, Eph. 4.11. But the Pope, Cardinals, Abbots, Moonks, Friers, Iesuits, Priests &c. are not mentioned by the Apostle.

Ergo:

These haue no lawfull calling.

5 Againe.

That is the true Church in which there is a lawfull vocation & ordination of Pastours and Ministers.

In the Popish Church there is no lawfull ordination of such: as we haue proved before.

Ergo:

The Popish Church is not the true Church.

34. REASON OF RELIGION.

A Religion, whose doctrine is to beBegging of the question. traced even vp to the Apostles chaire by true and lawfull succession of Bishops, every of them hol­dingVntruth. vnitie with his predecessour, and keeping still, as the Apostle di­recteth, the depositum that descended from hand to hand vnto them. Which vninterrupted line of succession, never leaping over the head of any one age, orFalse, as appeareth every wherin ther owne Histories. yeare, & drawing his originall from the Apostles, can not butThis woude be prooved, not saide neces&;arily proue, that our Church is only the true Apostolical Church, and that weImpudent Begging. continue and contende (as we are cōmanded) Coloss. 1.23. Phil. 3.16. & Jude v. 3. in and for the faith which was first preached. And it is also evident by the irrefragable authority of S. Paule, that the Romanes had once the true faith, affirming their e faith to be renowmed in the whole world, and common to him and them. Likewise it is evident by the vniforme report of all Ecclesiasticall histories, and by the writings of al the FathersTheodoretusGreat Crie, Litle Wooll. in cap. 16. epist. ad Rom Prosp. carmine de ingr. in principio. S. Leo de Nat. Pet. Aug. contr. epist. Fund. cae. 4. Oiosius l 7. cae. 6. Chrysost. in Ps. 88. Epiph. haer. 27. Prud in hym. 2. S. Laurentij. & hym. 12 Optatus l. 2. contr. Donatist. Ambr. lib. 5. epist. de basilicis tradendis. Hiero. in Catalogo. Lactantius lib. 4 cap 21. de vera Sapien-Eusebius hist. Eccles. lib. 2 cap. 13.15. Athanas. de fuga sua Cipria. epist. 55. nu. 6. Tert. de praesic. nu 4. & lib. 4. Contr. Marcio. nu 4. Origen. in Gen. apud Eu­seb. l 3. c 1. Jrenaeus l. 3 c. 3. Hegesippus li 3. c. 2. de Excid. Hierosolym. Caius, Papias & Dio­nis. Episc. Corinth. citati per Euseb. li. 2. ca. 14. & 24 Jgnat. epist. ad Rom. Concil. Calced. act. 3. and others. Greeke and Latin, yea and by the very sense & sight of sun­dry monumēts yet extant, that Saint Peter This is very vncertaine, & can never be soundly demon­strated. was at Rome, suffred death there [Page 111]and was the first Bishop of that See. Now if our Counterpleaders can sufficiently shew (as we are sure the whole world cannot) ei­ther that the Romanes haue since that time g left the faith which S. Paule commended in them, or that any of the succeeding Bi­shops to S. Peter in that See, haue changed the first faith by paring away any part therof, or by adding any new doctrine contra­ry to the rule of the former, or what vvas not taught before by the Fathers, & after explicitiuely added as a more clear & par­ticular declaration of the same: if this, wee say, can be sufficiently shewed, byA senselesse is­sue required. naming the Pope or other man, who in such sort changed the primitiue faith, & the point or points of faith that were so chāged, togither with the time & place, when & where the change was first made, we yeelde our selues to beWhether you will yeelde your selues to be so or no; it is certaine out of the Scriptures that you are such. prophane Novellers, yea Heretiks, & most worthy of the fagot.

Resolution of the 34. Reason.

Popish religion is that, whose doctrine is to be traced even vp to the Apostles chaire, by true and lawfull succession of Bishops, every one of them bolding vnity with his predecessour, & kee­ping still the depositum that descended frō hand to hand vn­to them.

Ergo:

Popish religion is true religion, and consequently to be to­lerated.

ANSWERE.

1 THIS reason is in effect the same with the last that goeth before. But I deny Antecedent.

2 Popish religion cannot bee traced vp to the Apo­stels chaire; but downe rather to Lucifers chaire; for it is no­thing but a Summarie and Epitome of Heresies, as I have proved before, pag. 44. &c. and manifestly teacheth those doctrines of devils condemned by the Apostle, 1. Tim. 4.1.

3 Their Bishops & Popes haue no right successiō either to any Apostle or Apostolike mā in place, person, or office.

[Page 112]4 If the Papists had this personal succession, yet were they never the nearer.

I The wicked Priestes oftentimes pleaded succession a­gainst the true Prophets, and against Christ himselfe. Ier. 7.4. Ierem. 8.8. Ioh. 8.44.

II Vriah the Priest had this succession from Aaron, & yet to please King Ahaz, he set vp an altar according to the patterne that the King had sent him, of one that hee had seene at Damascus, contrary vnto the commādement of the Lord. 2. King. 16.10.11.

III The Patriarke of Constantinople deduceth his local and personal succession from Andrew the Apostle: The Pa­triarke as Anti [...]ch, (sitting now at Damascus) from the A­postle Peter: and the Patriarke of Alexandria (who sit­teth now at Alcairum) from the Evangelist Marke. And yet the Papistes say that these Patriarkes are Heretiques & Schismatiques, for all their successiō. Wherfore should not we iudge the same of them?

5 It is not true that all the Popes of Rome helde vnitie with their predecessours; Sabinianus was a mortall enemy of Gregorie I. Caranza Sum. Concil. pag. 203. And the hoate warres betweene Stephen VI and Pope Formosus I haue laid downe before pag. 63.64. to insist in no more particulars.

6 Much lesse is it true that they keepe the faith from the Apostles time; for they gave heede vnto Spirites of e [...]rours and to doctrines of devils. 1 Tim. 4.1. as I have often decla­red already.

7 But, say the Suppliants, if we have corrupted the faith, name who, when, and where it was corrupted? This cavill is Answered already, pag. 42. & 43. VVhat? is it not sufficient if I shewe that the Popishe faith is corrupt; but I must needes declare what time, by whom, and where it was corrupted? If one should shew vnto the Suppliants a man sicke of a consumption, or a seare and rotten tree; Wil they deny these to be such, ex­cept he precisely define vnto them time, place & man­ner how, they became so, and began to consume and rotte? Againe the Papists say their Church is like vnto a Ship; wee cry out, it is quite drowned with corruption & errors which [Page 113]soake in by litle and litle through the clefts & chinkes that were in the same. Dare the Suppliants deny this, excepte I tell them at what houre their ship began to cleaue, & shew thē the first droppe of water that soakt in? The corrupting of the Church is not done in a moment of time; but errours creepe in by little & little, which except they bee speedily prevented, wil at last quite cōsume & destroy the Church.

8 Indeede if a sound & healthful man should be behea­ded at one blow, if a tree were presently cut downe, or vio­lently puld vp by the rootes; if the ship were drowned with one waue, so if the Church being sound in every part, were vpon the sudden destroyed by some present calamity; then were it easie to note the very article of time & other circū ­stances. But the case betweene vs and the Papistes is other­wise; VVee acknowledge that their Church did for a long time heape vp that masse of errors, which at length oppres­sed almost the whole world. And if the Suppliants wil cal for a witnesse hereof, I will produce the Apostle Paule, who speaking of the general Apostasie which should come, saith 2. Thes. 2.7. The mysterie of iniquitie doth already worke.

Reason of Religion. 35 REASON OF RELIGION.

A Religion, whose doctrine so generally symboliseth, & holdeth the like absoluteBegging of the question: they consent neither with scriptures Councels nor Fathers. consent with all parts of holy Scriprure that were e­ver received of the Christian worlde: with the decrees of all confir­med Oecumenicall Councels, & with the ioint assertions of all ancient Fathers: as shee is not driven likeThe Lutheran, & CalvinistWee take thē as they be, Apo­criphall wri­tings: The Fa­thers oid so, See pag. 92. reiect Baruch, Toby, Iudith, the booke of Wisdome, Ecclesiastic us the Machabees, certaine Chap­ters of Esther, the last parte of Daniel. And the Lutherans the Epistle of S. James, S. Paule to theThe Luthe­rens are mani­festly slandered. Hebrewes, the Epistle of Saint Iude, the second of S. Peter, the seconde and thirde of Sains John. other religions for defending her positions, to reiect ei­ther Scripturie, Councel, or the vniforme opinion of Doctours, but taketh the ap­probation of her doctrin from them all, and teacheth all her children out of S. Augustine, Epist. 118. cap. 5. Disputare contra id quod tota per orbem frequentas ecclesia insolentissimae dementiae est, To calthe lawfulnes of that into question, which the whole Church frequenteth throughout the worlde is most insolent madnesse.

Resolution of the 35. Reason.

Popish religion holdeth absolute consent vvith all partes of bolie [Page 114]Scripture, with the decrees of all Occumenicall Councels, and with the ioynt assertions of all ancient Fathers.

Ergo.

Poperie is true religion, and to be tolerated.

ANSWERE.

1 This Reason is the very same with the 28. Reason go­ing before, that is, an impudent & vaine brag, which neither the Suppliants nor all the world shall ever bee able to proue.

2 For indeed the grounds of Popish religion [...], are their owne private interpretations, & traditions of men, without warrant either from the Scriptures, or from General Councels, or ancient Fathees, that are of credite in the Church of God.

3 I wil alledge but a few proofes for a tast amongst infi­nite of others which might be brought. I. The Papists differ, yea are quite contrary vnto the holy Scriptures. The Scrip­tures teach iustification freely by faith in Christ without works. Rom. 3.24.25. Ephes. 2.8.9. &c. The Papists condemne thē for heretiks that teach so. The Scriptures teach that Christes offering himselfe once for all, hath made perfect all them that are sanctified, Heb. 10.14. The Papistes teach contrariwise, that they must be perfected by the iteration of his sacrifice in the Masse. The Scriptures teach, that Christ ascended into heavē. Colos. 3.1. Act. 1.9. &c. & that the heavens must containe him, vntill the resurrection of all thinges. Acts 3.21. The Papists cō ­trarily, will haue him, as oft as they consecrate, to come downe to hide himselfe vnder the formes of bread & wine. The Scriptures say concerning the Cup in the Sacraments, Drinke yee all of this. Math. 26.22. The Papistes say, that lay men must not drinke thereof. The Scriptures forbid the ma­king and worshipping of Images, Exod. 20.4. The Papists allow both these. The Scriptures preferre, the speaking of 5. words in the Church that may be vnderstood, before 10000. in a tongue not vnderstoods. Cor. 14.19. The Papists thinke iust the contrarie. The Scriptures account marriage honorable among all men in all estates, & the marriage bed vndefiled. Heb. 13.4. The Papists condemne it in their Priests, as a filthie life. The Scriptures teach that God worketh even in the regenerate, both to wil [Page 115]& to performe, even of his owne good pleasure. Philip. 2.13. The Papists teach contrary wise in their doctrine of free-wil. The Scriptures teach that there is but one GOD, & but one Me­diatour betwixt God & Man, the man Iesus Christ. 1. Tim 2. The Papists set vp a nūber of Mediatours & Advocates besides. The Scriptures teach that no man can lay any other foundation, then that which is alreadie laide Christ Iesus 1. Cor. 3.11. The Pa­pists have laid Peter & his successours for the foundation of their Church.

4 II They disagree from the sanctions of Oecumenical Councels: The Apostles in the I. Synode decreede that the Disciples should not be burdened with Ceremonies, Act 15. The Papistes haue tired & even oppressed the Church with that yoke. Yea the Pope expressely contemneth all Coun­cels, and exempteth himselfe from their auctoritie. Dist. 17. c. 6. Concilia. p. Symmachus. Caus. 9. q. 3. c. 17. cuncta. Decr. Gre. li. 1. t. 9. de Elect. c. 4. Significasts, pargr. Aiunt. In the Mantuan Councell it was decreed, that if any man came vnto Ecclesi­asticall dignities by Simony, he shold be deposed. But who is he amongst Popish Bishops, or Popes themselves that is free from this sinne. In the Councell of Basill it was decreed, that the Romish Court shold take no mony for cōfirmatiōs, collations, dispēsations, elections, postulatiōs, presentatiōs, benefices, benedictiōs, yea not for the pall it selfe. But if the Pope had obeyed this sanction, his Kitchen had bin quite frozen by this time. The Maguntine Councell ordayned that what goodes soever were be queathed vnto the Church of Cleargie by will and testament, it should be repayde again vnto the Heires. But the swarms of idle Friers could not in­dure this. In the I. Nicene it was ordayned that the Cleargy might marry; & also that every Metropolitan should have absolute iurisdiction over his owne Bishops, to hinder ap­peales to Rome. The Papists teach flat contrary. In the Af­frican, Carthaginian & Councell of Hippon it was decreed that no man should be called Prince of Priests, head of Priests or by any other such name: But the Pope wil none of that. Brief­ly the Papists teach flat contrarie vnto the Melivetan, Chal­cedon, [Page 116]Gangrense, to the sixt Synode, to the Ancyran, Lateran, and other Councels, as I haue declared at large, Lib. 1. de An­tichristo, Cap. 18.

5 Ill How wel the Papistes cōsent with the Fathers, ap­peareth before pa. 92. & is manifest by that the Iesuites will not acknowledge them to be Fathers, in that wherin they teach otherwise then the moderne Popish Church doth. Patres non censentur Patres, cum suum aliquid, quod ab Ecclesia non acceperunt, vel scribunt, vel docent. Ioan. Duraeus in Cōfut. Respons. Whuk. Rat. 5. de Patrib. pag. 262. edit Ingolst. An­no Dom. 1585 in 80.

Reason of Religion. 36 36. REASON OF RELIGION.

A Religion which no persecution could any timePopery was to be destroyed by the Spirite of the Lordes mouth. 2. Thes. 2.8. vanquish, nor the conioyning forces, malice, & machination of Pagan, Iewe, or other her most powreful enemies, nor yet that which is infinitely of far more force to this end, theHere they con­fesse the lives of their professours to bee wicked which they de­nied before in the 8. & 22. Reas. of Relig. wicked liues of seuerall her professors & chiefe rulers either haue hitherto, or shall to the worlds end (as we assuredly beleeve) ever be able to extirpate it wholy, or so to darken the visiblity, or beautie thereof, as to make it no where to appeere, or not to shine: Nay, God hath alwaies bin so strōg on her side, as the more she was per­secuted, the more she multiplied. An obseruation that long since causedIn Triphone. Iustinus to resembleProve that. our Churches persecution to the pruning of Vines, which maketh them the more fertile, and likewise movedCap. vlt. Apologetici. Ter­tullian to call the blood of her Martyrs the seede of Christians, one dy­ing, and many rising thereof. Neither can it be well doubted, but that if our religion (to speake withAct. 5.39. wise Gamaliel) had bin of men, & not of God, it would haue binStay your time. Popery falleth every day more and more, and is so ridiculous that it is laughed at and scorned of children. dissolved long ere this, as all other sectes haue perished in much shorter while, agreeably to the saying of the Apostle S. Paule, 2. Tim. 3.9. They shall prosper no farther, and to that of S. Peter, 2. Pet. 2.3. Their perdition slumbreth not. Sith therfore our Church is not only not suncke, or obscured by any might, or neuer so violent stormes of oppositions, but rather as the Arke of Noe, the greater the deluge & waues, the higher, and more illustriously shee mounteth, it followes, that of all others shee must be that very Church, against which by the promise of our Sa­viour,Matth. 16.18. Hell gates, (that is, the power and hatred of man, and devill) shall not prevaile.

Resolution of the 36. Reason.

Popish religiō is that which no persecutiō could any time vāquish.

[Page 117] Ergo:

It is true Religion and to be tolerated.

ANSWERE.

1 IT is not Popery, but true Christian Religion that is in­vincible in persecution. Matth. 16.18.

2 It is not persecution, but due punishment for their of­fences that is executed vpon Papists.

3 Popish Religion was indeed to be vanquished & con­sumed by no other meanes, but by the Spirite of the Lordes mouth, and shall vtterly bee destroyed and abolished by the brightnesse of his comming. 2. Thess. 2.8. So farre therfore is this reason from making for Papists, that it maketh quite against them. See my treatise De Antichristo lib. 1. cap. 33.

Reason of Religion. 37 37. REASON OF RELIGION.

A Religion, some of whose Professours haue had alwaies vpon every need occurring, power and graceNot to castout, but to coniure. to cast out Divels of the bodies of the possessed; the first of all otherThat manner of casting out devils hath sea­sed long since. Onuplirius de vita Pij quint. signes, which our Savior himselfe gaue, for having his true beleevers distinguished from others. And this gift is so well knowne, by continuall execution thereof, to reside in the Romane Catholike Church, andBoldly spoken, but not proved. never found in the companies of any other Professions, as therewhere there is most need, they shift it off by this shift; as if it were granted. needeth no recitall of particulars. Pius Quintus, Pope of late memory, dispossessedJmpudēt lyes. tactu stolae, & data benedi­ctione; onely by touch of his stole, and by giving his benediction. And how frequent these effects, not only vpon persons possessed, but in dri­ving away Divels also from the places they most infestuously haunted, haue bin even newly wrought in both the Indies, where no other Reli­gion professing Christ, is knowne, but the Catholike Romane Religion only Petrus Martyr, Gonzalus Ovetanus, in their histories of the Indies, and Gonzalus Mendoza in his historie of China, doe giue most ample te­stimonie.

Resolution of the 37. Reason.

Popish Religion is that whose Professors haue had alwaies power & grace to cast out Divels of the bodies of the possessed.

Ergo:

Popish Religion is true and to be tolerated.

ANSWERE.

1 IT is most false that the Papists haue power to cast out Divels: Their Exercistes haue no warrant nor promise [Page 118]out of the word of God to attempt any such thing: and it is most certaine by many memorable examples, that they are ridiculous vnto the Divels themselues.

2 If at any time the Divels goe out of the possessed by Popish exorcising, vndoubtedly he is not cast out, but doth willingly (how vnwilling soever he seemes to be) leaue the body, to gaine many soules.

3 The Protestantes haue power to cast out Divels out of the Possessed by Praier and Fasting, which are the ordina­ry meanes which Christ left in his Church for that purpose; Mark. 9.29. And doe so, as is certaine by Experience, (Pet. Martyr in ver. 65. Cap. 8 lib. 1. Reg. loan Chassan. Loc. Com. lib. 1 Cap. 17. p. 6. pag. 62. Melancth. in Concil. & Iudicijs Theolog. part. 2. pag. 117. Beza Hist. Pass Hom. 26 pag. 656. Ʋogellius 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, ne (que) interrogemus, ne (que) loquamur quasi audienti Spiritui immundo: sed permanentes in Orationibus & Ieiunijs impetremus patients salutem à DEO; & abigamus Ieiunijs & Orationibus nostris Spiritus maliguos. Orig. Tom. 2. in Matthaum Tract. 4 pag 57. edit. Froben. An. 1545.

Reason of Religion. 38 38. REASON OF RELIGION.

FInally, a Religion, (that we descend toThey haue bin tedious e­nough already. no more particulars) which by more meanes, & stronger then any other kinde of religion, kee­keth,How true this is appeareth in the answere. by the nature of her doctrine and holy ordinances, the subiectes allegeance to their temporall Lords; teaching thatD. Tho. 1.2 q 96. art 4 Cō cil Ephe to 4. ca. 16 Pelta­no interpr. the iust lawes of Princes doe binde in conscience, and some kindes also of vniust lawes vpon feare of scandall; and likewise decreeingCon [...]il. To let. 5. cap. 1. & Concil. Meldense ca. 14. & 15. that all such as moue sedition against their Soveraigne, or obstinatly impugne or disobey his lawful commandements, should beAnd why not presently hanged? presently excommunicated, and all the faithful debarred to keepe them companie. And a religiō, which hath evermore blessed the kin [...]s, that were herThe lovers of the great whoore are made partakers of her plagues. lovers and children, with more peace, with more loue of their subiects, with more prosperi­tie, [Page 119]with more victories, with more true glory, with more temporall and eternall renowne, then other Princes, who were her enemies, or aliens at any time attained to; as the registers of former ages, and the memo­rials of the present, are most cleere andWe deny it and you can ne­ver proue it. vndeniable witnesses.

Resolution of the 38. Reason.

Popish Religion by more meanes and stronger then any other kinde of religion, keepeth by the nature of her doctrine and holy ordi­nances, the subiects in due alleageance to their temporall Lords.

Ergo:

Popish Religion is true, and consequently to be tolerated.

ANSWERE.

I To the Antecedent.

1 THE vanity of this reason is detected in many places before, & especially in the Answere vnto the first rea­son of state, pag. 6.7. But more particularly;

2 What dare not these brasen-faced Suppliants affirme, if happily thereby they may obtaine their desires? They say Popish religion by nature of her doctrine keepeth the subiects in due allegeance to their temporall Lords, yea and that more then any o­ther kind of religion. A bold assertion! This dependeth vpon the triall. Let vs open their bookes, and see what their Rab­biues teach.

3 Behould the whole torrent of their writers Cōmentators, Positiue writers, School-mē & Canonistes vniformely, with one and with open mouth proclaime these Suppliants impudēt Lyers, & dissembling Hypocrites. For all of them hould this Position as an article of faith, Heretical & Apostaticalls Prin­ces are to be deposed; & not to be obeyed by their subiectes. Let vs heare them speake.

4 FIRST the Popish Commētators say. Our Kings may bee deposed in many cases, either by the Pope, or by their owne sub­iects. Alphonsus Tostatus Com. in 3. Reg. cap. 11. quest. 35.

5 SECONDLY, their Positiue writers speake. The Pope by the fulnes of power which he hath over all Christiā Princes, may for the sin of heresie deprive heretical Kings & Princes from their Kingdomes and Empires; & in temporal things exempt the Christi­an [Page 120]an people from their obediēce & subiection vnto thē. Ioanes Drie­do Tom. 2 lib. 1. de Libert. Christian. cap. 14. pag. 40. D edit. Lo­van. Anno 1552. in fol.

6 THIRDLY, amongst their Schoole-men; Thomas A­quin as disputeth this Question, Whether a Prince for his A­postasie from the faith looseth his dominion over his subiects, so that they are not bound to obey him farther? and concludeth it af­firmatiuely, The. in 2.2. q. 12. a. 2. Petrus Aragonius holdeth the same point, as an article of faith. Arago. in. 2.2. Tho. q. 12. a. 2. pa. 363. col. 1. & 2. edition. Salmantica. 1584. And so doth Caietanus Com. in eundē locum. And Seraphinus Capponus, who addeth this reason thereof, Whosoever violateth his faith vnto God, must haue the faith of others violated vnto him. Cappou. in 2.2. Tho. q. 12. a. 2. Gregorius de Valētia hath these words, For the sin of Apostasie any mā may be deprived of his dominiō over his subiects. There is Note! no doubt of this assertion amongst true Ca­tholikes. Yet heretikes deny it, least if they should approve this, they might seeme to pronounce sentēce against themselues. Greg. de Va­lent. Tom. 3. Commentar. Theologic. q. 11. punct. 2. col. 439. D. And againe. They inourre the deprivation of their politique power de facto, who for heresie are excommunicated by the sentēce of an Ecclesiasticall Iudge; so all the Devines do commōly hould, who also do absolve the subiects from their oath & alleageance, forbidding them to obey them, to wit, if they can Note well! deny their Kings such o­bediēce without some notable detrimēt or losse, for so this is to be vn­derstood. Thus farre Greg. de Valentia tom. 3. Com. col. 444. C. who faith farther, Subiects may lawfully deny their obediēce to an Hereticall Prince. Ibid. E. And, Hoe that demieth his faith vnto God, is worthy to whom his subiects should deny their fidelity. Ibid. col: 446. A. Dominicus Bannes writeth thus. After that the declaratiue sentēce is givē for heresie, the Prince doth vniustly pos­sesse his kingdome & princedome, & doth vniustly exercise iurisdi­ction over his subiects: And the subiects are boūd to exempt them­selues from his obediēce, yea & to wage warre against him, Oh note! if they hane sufficient strēgth. But if it be to their great hinderāce, as ioy­ned with the dāger of Death, losse of their goods &c? then such sub­iects are not boūd to wage warre against their Prince, nor to exampt [Page 121]themselues from his obedience, if they be not in mortall dāger to fall away frō the faith. Out of this Cōclusiō it followeth that the Note best of all! faith­full Catholikes in Englād, & in Saxonie are to be excused, who doe not exempt themselues from the power of their Superiours, nor wage warre against them; for commōly they have not wealth & strength inough to warre 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 iudgment.

7 FINALLY, their Canonists decree & ratifie the same Conclusions. Gregorie VII. saith, We keeping the statuts of our holy predecessours, by our Apostolicall auctoritie do absolve frō their oath & alleageance such as are so boūd vnto them that be excom­municated, & we forbid them by all meanes, that they observe no faithfulnes, nor obedience vnto them, vntill such come to make sa­tisfaction Caus. 15. q. 6. c. Nos Sanctorū. Iac. Simancha writeth. For the Kings heresie, not onely the KING himselfe is deprived of his kingdome, but also HIS Note still! SONNES cānot succeed after him. Iac. Sim. lib. de Catholic. Institut. Tom. 11. tract. Illustr. in vtra (que)x Iuris facultate Iurisconsultorū. part. 2. tit. 9. f. 132. nu. 259. The same Position houldeth Ioannes Lupus, Deture Navarra par. 1. §. 7. Also Antonius Corsetus saith, A Christiā King be­comming an Heretike, looseth his Kingdom, which is given vnto Good again! a Catholike possessour. Cors. de Pot. Reg par. 5. nu. 6. See Bald. in l. 1. in 13. Col. in repe. C. de emāci. libe. & Notat in C. 1. de praescr.

8 Note, I beseech you in the bowels of our Saviour Christ Iesus, marke I say, you illustrious & thrice renowmed Kings whose eies & harts GOD hath opened to behold his truth, and vnfeignedly to embrace the Gospell of his Sonne; this is the king-quelling doctrine of Popety, this al their writers teach, professing that all their Divines hould so, that al true Ca­tholikes beleeve so, and calling them Heretiques that doubt of it. Behould Popish religion armed to cut your throates! And that you haue beene hitherto safely protected, it was no through the innocency of Popery, or defect of Papists ma­lice & hatred against you, as Dominicus Bānes acknowled [...] ­eth, [Page 122]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 vpon his name.

9 But that all men may see the vanitie & falshood of this wicked and divellish doctrine of Poperie; What can all the Papists in the world, or all the Divels in hel say to this that followeth. No King by the lawe of Nature or by the law Divine can be deprived of his Kingdome or dominion over his subiects, for falling away frō the faith; the reason hereof is plaine; because Faith is not the foundatiō of dominion, but some other po­litique title having force and strength from the law of Na­tions; as the title of hereditarie Succession, of Election, of Conquest or iust acquisitiō by lawful warre &c. which titles may remaine and stand firme without Faith.

10 This I haue argued vpon supposition: But our Kings and Princes haue not (by the mercies of GOD) fallen from the faith, they are no heretikes, as wee are ready to demon­strate out of the word of GOD against al Papists & powers of Satan. The Popish Princes are they who fell frō the faith, and worship the Beast: and therefore their decrees stand in force against themselves, not against vs.

II To the Consequence.

If Popish religion did teach nothing against the lawfull auctoritie of Kinges and Princes, yet were it not therefore true religion: for it might erre in the foundation of faith, & against other partes of the Scriptures; as it is manifest it doth: wherefore it is neither true nor to be tolerated in any Christian societie.

Nor are these (ô most gracious Soveraigne) the only respectes, that thus embolden vs to become humble suiters at your Hignesse foot, for toleration of Catholike religion;Yet more rea­sons, but our manifoldCauselesse complaintes. daungers vn­der-gone, our several losses and indignities sustained, and the stoore of Catholike blood that hath bin shed, for affecting your mothers Rightes and Title, and for seeking how to succour her piteous distresses & per­son, (the worthiest Queene that many ages enioyed living a long im­prisoned Confessour, and dying a most glorious Martyr,) serue also to plead and cry to your Maiestie, for commiseration of our case, & grant [Page 123]of the Petition we make. And as our true loue, zeale and tribute of ser­vice, did not then dilate and extend it selfe on y towards your Highnes deare mother, but in & throu [...]h her, reached also toSore against the Papists wils your sacred Maiesty; so since the time of her happy Crowne of Martyrdome, our wishes indevours & actions, haue ever levelled, as much as lay in our power to the most advauncing of yourProue that, Parsons deny­eth it. Maiesties Title. Yea the pressures and afflictions l [...]aded on vs for this cause, were in a s [...]rt comfortable, or not discomfortable vnto vs, in h [...]pe of the relaxation and ease, we assured­ly expected by your Highnesse actuall arrivall to the Crowne. So that now, if your excellent Maiestie may not bee mooued, to permit the free exercise of the Catholike Religion, Oh, our hopes fedde on, are not on­ly frustrate, and our long expectations vaine; but our temporall lots, by reestablishing of penal laws against vs, become more abiect, servile, des­perate and forl [...]rne, then euer before.

Puritanisme differing from Protestācy inMere slanders and impudent calumniations. 32 articles of doctrine (as their owne bookes and writings doe witnesse) looketh vp, spreadeth, & is neither suppressed with penalties, nor oppressed with indignities, but her professour [...] receiue grace, and holde high auctority in the govern­ment: only the Catholike Religion whose professours suffred most for your good Mothers sake, and euer least offended your Maiestie, is des­pised troden vnder foote, maligned, punished, and must bee, alas, by all violenceAmen. abolished, without regard of her venerable antiqu [...]ty, or re­spect of the large dominions shee other-where hath to her dowery, or of the innumerable conquests shee hath made ouer all other Sects, frō Christs time hitherto, or of the multitude and impregnablenesse of her proofes, which her professors are ready, yea, presse, and doe most ear­nestly long to bring in publike Dispute, for testimonie of the doctrine shee teach [...]th And that which moueth not the least admiration here in is; for that neither the inward beleefe of the Catholike Romane faith, nor the outward profession or defence thereof in words, seeme to bee the transgressions which are so sharpely animadverted; but rather the only fault which is punished, and neuer sufficiently, as some thinke, pu­nished in vs, is the vndissembled profession of our inwarde faith, in refu­sing to go to the Protestant Church A necessity, which vnder guilte of dead y sin, & breach of our Churches vnity, all are bound vnto, that be­leeue the verity of the Catholike Religion, and purpose stil [...] to keepe themselues her children: because the vnity consisteth in theAug. de doctr. Christian. li. 3. cap. 6. & epist. 118. cap. 1. & Basil. in exhort. ad baptism. connexiō of the members togither, by an external reuerence and vse of the same seruice and sacraments, and is broken by having communion in either, with any other contrary religion. And it is an axi [...]me among all Di­vines, thatAug. de vnit. Eccl. cont. Petil. ep. cap 2. & cont. lit. Pet. l 2. c 38 & in Evangel. Ioan. tract. 118 & in ser. sap. gest. cum Emerito vltramed, & epist. 152. Cypr de Simplie. Praelatorum. extra ecclesiam non est sa [...]us. there is no hope of salvation but of the Church. To which La [...]tantius most plainely subscribeth, saying; [Page 124] 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 Catholike Church is only the temple of God, into which if any shall not enter, or out of which if any shall depart, hee is an alien from hope of life and eternall salvation Neither doth the Apostle affirme lesse in sense, where he saith thatEphes. 5.23. Christ is the Saviour of his body, & thatEphes. 1.23. Ephes. 4.5. & Cantic. 6.8. the Church is his body. Nor is it possible to be conceiued in any vnderstanding, that two such repugnant and contradictory manners of seruing God, there beeing but one Lord, one truth, one faith, one Church, as the Catholike and Protestante ob­serue in their Churches, can be both good, or not one of them, very vn­godly, and in no case to be communicated with vnder paine of eternall damnation.

By the little which is saide, your princely Wisedome may easily per­ceiue, that cur abstaining from Church, is in vsMost false. Rom 14.14. & 23. Chrysost hom 26. in ep. ad Rom. & est sententia cō ­munis omniū Theolog. in 2 Dist 30. & D. Tho. 1.2. qu 10 art. 5. no formall act of diso­bedience, much lesse of selfe-wilfulnesse or contempt of your Maiesties laws (aspersiōs, with which, many would distaine our refusal) but a true reall obligation of meere conscience, especially for so long, as we hold the inward perswasion we do: in respect an erroneous conscience bin­deth as strongly, and vnder equall paine, as doth the conscience that is best and most rightly informed

To draw to anJ [...] is full time I thinke, they haue babbled long enough. end; we most submissiuely beseech your Maiestie, to conceaue no otherwise of vs, then of your most dutiful and loyal vassals: acknowledging inNothing but so: & yet not so neither, Reade Bozius his book de Temporali Eccl Monarc. all politike and civil affaires, no other Superior thē the sacred authority of your Highnes, & resting ever most ready to ac­complish al your commādements touching the same, were our liues ne­ver so certainly engaged in the executiō; Only requesting, that in mat­ters of soule & conscience, we may haue leaue, to distinguish an eternal Lord, for a temporal Lord, & to preferre ourThey cal dark nesse light. obedience to the one, be­fore our obedience to the other, if obedience to Princes▪ against God, may be tearmed obedience; & not rather irreligious pusillanimity. And as wee haue presumed, mo [...] precious Soveraigne, vpon confidence of your true royal dispositiō & benignity, to make known to your Prince­ly consideration & wisdome our gr efes, our hopes, the favor & conni­vence we desire, togither with some few reasons, aswel of state as of re­ligiō, for shewing the cōcordance that our request hath with the good of state, & also the grounds of our perswasion in conscience, why the religiō we beleeue in is true. So do we carry a most tender regard of yeel­ding all satisfaction to your Maiestie, and to all other in authority, yea, even to those who stande most iealously conceited of the true affection & loyalty of Priests, the Pastours of our soules, towards your Highnesse person, Crowne, & the weale of the Realme. In whose behalfe, weThese men wil prescribe the King what to doe. doe therefore confidently and most assuredly vndertake, that they all shall willingly & readyly take theirBut cannot the Pope dis­pense with these at his pleasure? corporall oaths, for continuing their true alleageance to your Maiestle and the State: or in case that bee not thought aslurance enough, they shall giue in sufficient suerties,Avāt knaues▪ what? are one or two treacherous Papists suffici­ent hostages for the securitie of of a Prince, &. safety of a realme? one or [Page 125]moe, who shall stand bound, life for life, [...]or the performance of the said alleageance, and of their fidelity and faithfulnes in the premisses. Yea, they most volunta [...]ily offer yet further, that it so any of their number be not able to put in such securitie for their loyall cariages, that then they will all ioine in one supplication to the Pope, for recalling suchHis Maiestie needeth not the Popes helpe for effecting this businesse. priests out the Land, whosoever they be, or how many soever.

We feare to be tedious, and therfore we wil shut vp all in few words, Our hearts, our soules, and both, with deepest cries doe most humbly & alike instantly beseech your most excellent Maiestie to take pitie of our afflictions, to compassionate our sufferings, and to relieue our long in­dured pressures, either by licensing the free vse of our Catholike Reli­gion; or if we may not be so happy, yet at least by graunting a publike Disputation to the end we may be heard, our cause tryed, & our teach­ers receiue confutation, and the deserved shame of their salfe doctrine, if in case they haue misled vs. A favour which the adversaries of our Re­ligion haue obtained in other Countries, and which our Country-oppositors seeme in their bookes to be very desirous of, and is also of it selfe, of all other meanes, 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 Maiestie shall get eternall praise over the Christian world, the Protestant Religion everlasting fame if shee prevaile; the neighbour Countries great edification; the waverers, and such as are doubtfull in faith, a stay and worthy satisfaction, as none greater; al po­sterity a right noble example and president to follow: And we your Ma­iesties loyall subiects must and shall alwaies, as our bounden duety exa­cteth, rest, through the delivery out of the blindnes (if so wee liue in blindnes) for ever most strictly oblieged to pray incessantly for your Highnes long life, and prosperous Raigne over all your Dominions, with multiplica­tion of immortall renowne in this world, and of endles ioies in the next.

God saue the King. O Lord, open the eies of these Men.

The Auctors Teares and humble Petition vnto Almightie GOD.

ALAS, alas deare GOD! Be there yet any left that pleade for Baal! Hast thou not taught vs, & revealed vnto vs the impietie and iniquitie, the infidelitie and irreligion of the Profession now vrged! Haue not we, after diligent inquirie, deprehended it to be Idolatrie, Blasphemie and Prophanation of thy name: as ap­peareth by the worship of Idols of bread, wood, stone; by their iustifi­cations through their owne workes, and so many other by meanes be­sides that only sweete Sacrifice of thy Sonne; and by their false wor­ship, which is not a Service prescribed by thy worde, but a meere de­vise of vnpure, carnall, profane and divellish wits! Have not we founde the doctrine and practise of it, as a Sea of Sin, to be the cause of all dis­loyaltie, dishonestie and wicked conversation amongst men: as appea­reth in that Antichristian Supremacie, whereby the Man of Sinne, in the divellish pride of his harte and seate, challengeth vnto himselfe fulnes of power, and soveraignety of iurisdiction to doe what pleaseth him in heaven, in earth and in hell, to dispense with what he list! What greater encouragement can there be to sinne, then that a man may be sure for a little money, to haue a sealed pardon, not onely for any wic­kednes cōmitted, but also for al he shal cōmitte during his life & many hundred yeeres after? So absurdly wicked is their doctrine & practise. If by going on pilgrimage, saying so many times over his beads, fasting so many daies, giving so much vnto Monkes & Friers, or maintaining so many Masses, a man may satisfie for his sinnes, and appease thy wrath, ô GOD, against the same; who will be restrained from any wickednes, or be carefull for amending his life? But no marveile though so infinite a power of the Pope be so great a cause of sinne; seeing the auctoritie of absolution, which every Popish Priest hath, is so fruitful in this kind, to the incouragement and increase of wickednes. we haue but too ma­ny woefull examples, of such who absolved their disciples before hand, to poyson and to murder the sacred persons of our Kings and Princes, thine Anoynted, If every Priest hath such a power to absolve from sinne, what wickednes is there which these Absolvers will not dispense with; and what security for an [...] Prince or State, where such Priests and Absolvers may be enduted? What shall I speake of the dishonestie and vncleanes of their secrete Confessions? of their Stewes? of their orders of Monkes and Friers▪ vnlawfull vowes, and single life, which are causes of hypocrisies, adulteries, fornications, and a thousand abominations of [Page 127]vncleannes? What shal I speake of their Sāctuaries, priviledged places, exemptions, immunities, appeales and protections, which must needes, by impunity, provoke men vnto all wickednesse? It is as cleare as the Sunne▪ both through thy Iust [...]ce▪ ô most righteous GOD, who canst not but from heauen reveile thy wrath vpon so great vngodlines, & the ve­ry nature & practise of Popish Religion, that it must needes be an ene­mie to all good policie (whose end is to represse sinne) and starke poi­son & certaine ruine of all kingdomes & States where it is established

How long, ô Lord, how long wilt thou endure these Lovers of Baby­lon! How long wilt thou suffer them to profane thy name, to defile thy sanctuarie, and to seduce thy Children! We, thy poore Servants in the Vniversities, may write til our strength faileth vs, preach yea cry out till we haue lost our voices, and mourne till our hartes breake, in defence of thy eternall truth, against Popish Antichristianisme: Yet vntill the Ministrie of thy Word be established in every part of our Land, the bit­ter rootes therof wil never be cleane pulled vp. Thou knowest, ô GOD, that some of the Ambassadours of thy Sonne are sufficiently provided for; and we see and feele to our great griefe that our Ministrie in ma­ny, yea in most places, is vnprouided, contrary to thy commandement, and to the iust cause of feare of thy indignation against vs for it, if it bee not some way in time relieved. But this specially ariseth of the spoile which the children of Babylon in times past haue made by impropria­ting and annexing the living of so many particular Churches to the maintenance of their Cloysters, Abbeyes and dignities, by their Anti­christian dispensations: Whereby they haue left the Ministrie so mar­veilously vnprouided and so beggerly, as that in some places there are to be found many Parishes togither, wherof all the livings, that now re­maine to them, are not sufficient for the competent maintenāce of one Man and his familie. Which lamentable estate of our Church deter­reth many from vndertaking that holy and honorable Function, vvho having sufficient giftes, seeing the Ministry oppressed with beggery, and subiect to other discredit and inconveniences arising thereof, bestovve themselues in some other lawfull calling, wherein they may bee able to liue in wealth and credit. By which meanes the vnsufficient and vnlear­ned Ministry seized vpon the possessions of the Church, to the infinite hinderance of the Gospell, to the increase & strengthening of Poperie, and the losse of thousands of Soules, which CHRIST IESVS thy deare Sonne hath bought with his precious blood. Alas, alas that the poore Parish, according vnto thy ordinance, giveth the Tithe of al they haue, to haue a Man of GOD amongst them, who may teach them the righte way to serue and honor thee, and to saue their soules: alas▪ I say, that this Tithe should be taken away and still detained by the greedy Nabals & hold-fast Labans of the world, and applyed to profane vses; leaving the poore spoyled of their goods, and the whole parish vnfurnished of one, who should be their guide to everlasting life: By which devillish cove­tousnes [Page 128]they make themselues guilty, not only of the horrible sin of Sa­criledge, and of the robbery of the goods of the people; but also (que­stionlesse) of the destruction of many th usand Sou [...]es, in taking & de­taining from them the meanes whereby they might be taught vnto sal­vation. Alas, that for any cause, so many soules of thy People should pe­rish. Thou dost not delight in the death of a sinner, and thou canst doe 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 royall hart of our KING, ô Lord, and of the Peeres and Nobles of this kingdome now assembled togither, to take pitty vpon the miserably-distressed Soules of thy children, that by thy speciall favour and grace they may finde out some reasonable meanes, whereby every Parish may recover their owne againe, to the mainetenance of a wor­thy Minister amongst them. Behold, ô heauenly 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 vnto them; the tongues of ma­ny cleaue to their roofe for thirst being ready to perish, and no man gi­veth them the water of life to quicken their soules. Wee cry vnto thee, ô Lord, thou art our FATHER, harken vnto the teares of thy CHIL­DREN, and graciously grant our request, even for thy dearest Sonne IESVS CHRIST his sake, who hath shed his most precious hart-blood for our Redemption: so shall the saved Soules of thousands praise thee togither with thy Sonne, and the Holy Ghost for evermore.

Revelat. 7.12.

Amen. Praise, and Glorie, and VVisedome, and Thankes, and Honour, and Power, and Might, be vnto OVR GOD for evermore. Amen.

FINIS.

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