Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 4 · Section 3
SECTIO. 3. From the first face of the 19. leafe to the second of the 23. leafe. Of the disagreement of the Gospellers.Rastel.
Whereas the Bishop had saide, that the light of the Gospell is now so mightily and so farre spread abroade, that it was to be hoped, no man would lightly misse his way as before in time of darkenesse, and perish wilfully: it offendeth M. Rastel, that he should boast of this glorious light of the Gospel, which he a most obstinate blinde man will not vouchsafe to see. Likewise that he calleth the heresie of Papistrie, the darkenesse of the time afore. And he would knowe where this glorious light of the Gospell is to be seene? Concerning the light of Poperie, because the Kingdome of the beaste by Gods iudgement is darkened in these partes of the worlde,Apoc. 15. where he is knowen to sitte, which maketh M. Rastel and his complices to gnaw the tonges for anger, he is faine to demonstrate the light a farre off beyond the reache of any mans eyes sight, among the newe found landes, and the wilde Indians, conuerted (as he saith) not by the Protestants, but by Popish monkes and Friers. Although it were easie to proue, that protestantes also hauehave planted some Churches in those newe founde landes, as in Gallia Antartica, but what follie were it to boast of that? How far and wide the Gospel is spread in Europe, he that is so blind that he will not see, who can make him acknowledge it? Euen Italy & Spaine, hauehave yeelded great numbers of Martyrs & confessors. Al other regions of Europe in a maner at this day hauehave either vtterly banished Papistry, or at lest by publik authoritie giuen libertie to ye Gospel: as England, Ireland, Scotland, Flanders, Holland, France, Germanie, Denmark, Bohemia, Polonia, Hungaria, Suetia, Gothia, &c. But M. R. seeing he cannot shewe his Popishe light abroade, he wil shewe it in corners of mens harts, because (as he supposeth) there is neuer a citie, in which there is not some Papistes, and therefore he wil conclude, that the Gospel is not mightily and farre spread abroade. By which reason he may proue, that it neuer was; nor shall be mightily spread abroade; for euer there hauehave beene, and shalbe enimies that will not imbrace it. Another reason he would seeme to bring of sixe diuers kindes of Gospellers, wheras therere is but one Gospel, which is a fond & malicious cauill, for I can bring more then 16. kinds of Papists, which differ in some opinions and ceremonies, wheras al ye difference he can assigne amongst them that be truly accounted professors of the Gospell, is either in one article of the sacrament, or else in outward rites and ceremonies, which cannot exclude any of them from the possession of ye Gospel, so long as they al agree in the doctrine of eternal saluation. He vrgeth vsus as Tertullian did ye Marcionistes & heretikes of his time, to shew ye beginnings of our Churches, which wee do daily, when we approue our doctrine to be grounded vpō the foundation of the Prophets & Apostles, bringing in no new Gospel as those heretikes did, whereof they could not deduce the beginning from ye Apostles & Euangelistes of Christ. And whereas he saith we hauehave no one vndouted true iudge, teacher, or faith, because we read Luther, & the Doctors old & new wt iudgement, yt is, because we builde not our faith vppon any one man, as they do vponupon their proude Pope, but vponupon Christ & his eternall word. I answer we hauehave a most certein faith groū ded vponupon the teaching of a most holie maister, euen ye spirite of Christ in his word, who is a most vndouted iudge, both for wisdome & authoritie to determine all controuersies. Wheras the Papists building altogether vpō men, hauehave no vndouted iudge, teacher, or faith, not only because al men are liers & vnconstant by corrupt nature, but also because they cannot agree among themselues, whether ye Pope or the councel is ye superior iudge, teacher, or rule of faith. But M. Ra. as ye rest of ye Papists do, gloryeth much yt we hauehave receiued ye gospel frō ye Pope, whose iudgment in expositiō therof, we shold as well receiue, as we acknowledge his fidelitie in keeping it wtout corruption. But we vtterly denie, that we hauehave receiued the Gospell from the Pope, but rather from the Greeke Churche, neither doe we acknowledge any fidelitie of the Pope in keeping of the Gospel, whome we accuse of shamefull corrupting ye Latine text therof, and as for burning of the Books, either he could not, ye same being dispersed into so many copies, or he needed not, when he persuaded al men yt the Gospell had none other sence, but that it pleased him to frame vntounto it. Finally when Pope Leo the tenth accounted ye Gospel nothing else but a fable of Christe, whiche brought them so great honor and wealth, as who seeth not either how reuerently the Pope preserued the Gospell, or for what cause he kept it vndestroied. Finally M. Rastels prophane iesting of riding post to heauen, declareth himselfe to be a right Papist, that is to say an Atheist, which maketh a scorne of religion, and of the hope of the life to come, euen as the same Pope Leo saide at his death, that this one thing he should gayne by dying, that he shoulde be resolued concerning the question of the immortalitie of the soule. Wherein all the learned men in the worlde before could not satisfie him. Last of all what an impudent lyer Maister Rastell is, you may plainely perceiue, when he chargeth the Bishop with this confession: That these nine hundreth yeres and more, none did euer take this way which he doth follow. For although the Bishop made his chalenge of sixe hundreth yeares after Christe▪ yet did he neuer confesse that in the nine hundreth yeres following; none did euer reteine or imbrace the Gospell whiche he teacheth, when God be praised, there was a number euen in the moste blindest times that sawe the light thereof, although they were fewe, and persecuted by Antichriste.