The Catholics Supplication for Toleration, Part 2
THE PROTESTANTS REASONS AGAINST TOLERATION OF POPERIE in England.
THe reaſons againſt toleration of Papiſticall religion in this land, are of two ſorts: 1. Theologicall, drawne from the ſcriptures either expreſſely, or by neceſſarie conſequence. 2. Politike, taken from conſideration of the particular ſtate of this kingdom, or from the religion and perſons of the Papiſts.
I. REASON.
Whatſoeuer is offenſiue vntounto God, is not to be admitted.
Toleration of Papiſtrie is an offence vntounto God.
Ergo, Toleration is not to be admitted.
OnelyOnly the aſſumption commeth in queſtion, which I prooue by this Proſyllogiſme.
Toleration of Idolatrie is offenſiue vntounto God.
Toleration of Papiſtrie is toleration of Idolarie.
Ergo, Toleration of Papiſtrie is offenſiue vno God.
The propoſition is manifeſt, becauſe Id…latrie it ſelfe is offenſiue vntounto God; and conſeque…tly the exerciſe and permiſſion of the ſame. A C…riſtian Prince being the keeper of both tables of he Decalogue, ſhould not ſuffer Idolators t… defile the worſhip of God within his dominions.
The aſſumption no Proteſtant can deny; ſeeing popiſh worſhip of God is Idolatrous worſhip: wherefore it needeth no proofe. Neither hauehave I penned theſe reaſons for Papiſts.
II. REASON.
Whatſoeuer the good Kings of Iudah and other godly Princes are commended for in the ſcriptures, that Chriſtian Princes ought to imitate.
But the good Kings of Iudah were commended for expelling of contrarie worſhippers, and repreſsing of Idolatrie.
Ergo, Chriſtian Princes ought to expell contrarie worſhippers, & to repreſſe Idolatrie in like manner.
The propoſition is manifeſt, for whatſoeuer is written, is written for our inſtruction.
The aſſumption is proued by induction: Aſa brake downe the altars and images of ſtraunge Gods, 2. Chron. 14.3. Iehoſhaphat remoued the high places and groues, 2. Chron. 17.6. Ioſiah put downe the Chemarims, that were Idolatrous Prieſts, 2. King. 23.5. Iacob would not ſuffer Idolatrie to be committed in his houſe, but buried all the Images vnderunder an Oke, Geneſ. 35.5. All which were commended for ſo doing.
III. REASON.
Whatſoeuer is diſcommended in other Kings, is to be eſchewed of Chriſtian Princes.
Toleration of contrarie worſhippers and permiſsion of Idolatrie is diſcommended in other Kings.
Ergo, Toleration is to be eſchewed of Chriſtian Princes.
The aſſumption is proued by the examples of ſuch Kings as had not taken away the high places; as Iehoaſh, 2. King. 12.3. and Azariah, 2. King. 15.4.
IIII. REASON.
Halting betweene two opinions is not lawfull.
Toleration of two contrarie religions, is halting betweene two opinions.
Ergo, Toleration of two contrarie religions is vnlawfull.
The propoſition is cleare out of the words of Eliah, How long will ye halt betweene two opinions? If the Lord be God, follow him: But if Baal be, goe after him, 1. King. 18.21. And alſo out of Zephan. 1.5. I wil ſtretch out mine hand vponupon them that worſhip & ſweare by the Lord, and ſweare by Malcham.
The Aſſumption is manifeſt, for whoſoeuer cauſeth another to ſinne, is ſaid to commit that ſin himſelfe; ſo Dauid is ſaid to murder Vriah.
V. REASON.
That which would be a meanes to obdurate and harden Papiſts in their ſuperſtition, is to be auoided.
Toleration of their religion, is a meanes to harden them, whereas otherwiſe there might be hope of them, &c.
Ergo, Toleration of Popiſh religion is to be auoided.
VI. REASON.
That which would be offenſiue vntounto all Chriſtian Princes and people, is not to be admitted.
Toleration of Poperie in England, would be offenſiue to all Chriſtian Princes and people.
Ergo, Toleration is not to be admitted.
VII. REASON.
Whatſoeuer would be diſhonorable vntounto his excellent Maieſtie, is not to be admitted.
Toleration of poperie, would be very diſhonorable vntounto his Highnes. For he hath euer hitherunto conſtantly profeſſed the Goſpell; and now enioyeth a kingdome wherein the Goſpell is eſtabliſhed; beſides that the glorie of a King proceedeth from intertaining ſuch conſtitutions and decrees in religion, as God himſelfe hath enacted and deliuered.
Ergo, Toleration is not to be admitted.
VIII. REASON.
Whatſoeuer is not for his Maieſties ſaftie, nor for the ſafetie of his kingdome, that is not to be admitted.
Toleration of Papiſts is not for his Maieſties ſafetie, nor for the ſafetie of his kingdome; becauſe it is impoſſible for Papiſts to be loyall ſubiects to any Proteſtant Prince, as hath been often declared before.
Ergo, Fie vponupon toleration of diſloyall Papiſts.
IX. REASON.
Whatſoeuer would breede confuſion and diſquietnes in the land, that is to be auoyded.
Toleration of Papiſtrie would breede confuſion and vprores in the land. For it would tend to the antiquating and repealing of diuers profitable lawes alreadie enacted againſt Popiſh practiſes; and harten the Papiſts to perpetrate any villanie, &c.
Ergo, Toleration of Poperie is to be auoyded.
X. REASON.
That which in Papiſts will double their allegeance and deuotion to the Pope, is not to be tolerated.
Toleration of Poperie will double the Papiſtes allegeance and deuotion vntounto the Pope. For immunitie and freedome of profeſſion will draw on more followers, and obdurate them in their blindnes.
Ergo, Out vponupon toleration of Poperie.
XI. REASON.
Whatſoeuer will treble the Papiſts deteſtation of our religion, and raiſe their deſires of a full and entire reeſtabliſhment, that is to be abandoned.
Toleration of Poperie will treble the Papiſts deteſtation of our religion, and raiſe vp their deſires of a full and entire reeſtabliſhment, as is manifeſt.
Ergo, Toleration of Poperie is to be abandoned.
XII. REASON.
If the Pope in none of his territories, nor where hee hath abſolute iuriſdiction, doth graunt any liberty to Protestants, but tolerateth rather Iewes and Turkes; and perſecuteth Proteſtants with fire and ſword: neither is it any reaſon that his Popiſh Caterpillers ſhould receiue any ſuch toleration in any Protestants dominions. For what meaſure they meate vntounto others, the ſame ſhould others meate vntounto them.
But the Antecedent is true: otherwiſe they would repeale their Edicts and decrees againſt Proteſtants; cancell and fruſtrate the power of the bloodie Inquiſition; ſpare all ſearch after their Perſons; ſurceaſe their confiſcations and all criminall proceſſe againſt them.
Ergo, The Conſequent is true alſo, videl. That there is no reaſon to graunt the Papiſts any toleration of their religion.
XIII. REASON.
If the Papiſts themſelues doe holde that King to be a ſtarke Atheiſt and to hauehave no ſenſe of religiō, which admitteth contrarie worſhippers and mixture of religions: then do they intolerable iniurie vntounto our King in ſoliciting his Highnes to permit ſuch freedome and mixture of religions.
But the Antecedent is true;VVeſtonus de Triplici Hominis officio, lib. 3. cap. 14. pag. 186. as may be proued out of their owne writings; Religio promiſcua principem oſtendit Atheum. And againe, Qui magiſtratus liberum ſuis facit promiſcuum vſum & coalitionem religionum, exiſtimatur inde velle religionem omnem eneruare paulatim ac ſenſim, neque animo ac ingenuè vllā colere, aut magnopere curare. Siquidem cordi ſi modo Principi eſſet Religio, nequaquā impunè permitteret vagare ritus adſcititios, prophanos, aut cultum diuinae religioni prorſus contrarium. Weſton. Ibid. p. 187.
Ergo, The Conſequence is true alſo. Wherefore toleration of Poperie, is not to be admitted.
XIIII. REASON.
If the Papiſts themſelues know in their owne conſciences and acknowledge in their writings, that amongſt contrarie worſhippers, it is impoſsible for the King to liue in ſafetie; then are they wicked traitours againſt his royall Maieſtie, for importuning his grace to admit a toleration which they know to be ſo daungerous vntounto his perſon.
But the Antecedent is true. For ſo they write. Inter omnes minus tutus videtur Princeps,VVeſtonus ibid. lib. 3. cap. 14. pag. 191. nec ſanè bone protectus, qui arbitrarias haſce religiones in republica permittit. Nam aut in alteram partem propendet, velin medio, & quaſi aequilibrio ſuſpenſus conſiſtit. Si aliquò inclinet, aduerſaria factio eum pro hoſte habebit cum Dei ipſius tum ſacrorum & ſuarum rerum. Si neutro vergat, ab omnibus pro Atheo habebitur. Et ſane orthodoxi cognoſcentes haereſim adeo eſſe Deo exoſam, ac hominib. peſtiferā, videnteſque Principem haereticis colludentem, ac illis indulgentem, haereticum ducent animo aut Atheum. Quod ſi fecerint, quid ſacri aut tuti ſupererit in diademate, imo quid politici? &c.
Ergo, The Conſequent is true alſo. videl. That the Papiſts are wicked traitours to his Maieſtie, for ſupplicating for Toleration.
XV. REASON.
If all Chriſtian Princes be bound in conſcience to perſecute, afflict and torment the great Whore of Babylon: then ought they not to graunt her a ſeate within their dominions.
But the Antecedent is true.Reuel. 28.6. For it is Gods expreſſe commaundement; Reward her euen as ſhe hath rewarded you; and giuegive her double according to her workes: in that cup that ſhe hath filled to you, fill her the double. In as much as ſhe hath glorified her ſelfe, and liued in pleaſure, ſo much giuegive you to her torment and ſorrow.
Ergo, No Chriſtian Prince ought to tolerate poperie, or to ſuffer the Romiſh beaſt to rooſt within his territories. But is bound in conſcience, by vertue of the Lords expreſſe charge, giuen ſpecially vntounto Kings and Princes who hauehave renounced Antichriſt, to plague and torment all Papiſts, to giuegive them double payment, to antiquate and aboliſh all Romiſh and Popiſh abomination.
Reuelat. 7.12.
Amen. Praiſe, and glorie, and wiſedome, and thankes, and honor, and power, and might, be vntounto our God for euer more. Amen.
FINIS.
End of the text · Gabriel Powel, The Catholics Supplication for Toleration (1603)