A BRIEFE EXAMINATION, OF A CERTAINE PEREMPTORIE MENACING AND DISLEAL PETITION PRESENTED, AS IS PRETENDED, TO THE Kings most excellent Maiestie, By certaine Laye Papistes, calling them­selues, The Lay Catholikes of England, and now lately Printed, and diuulged by a busie compagnion, called JOHN LECEY.

Epist. Iude, verse 16.

These are murmurers, complainers, walking after their owne lusts, whose mouthes speak proude things, hauing mens per­sons in admiration, because of aduantage.

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AT LONDON, Printed for William Cotton, and are to be sold at his shoppe, adioyning to Ludgate. 1606.

TO THE RIGHT REVEREND FA­THER IN GOD, TOBIE, BY GODS GRACE Bishop of Duresme, his speciall good Lord.

THE last Session of the Par­liament, my good Lorde, I answered a certain petition then diuulged and printed by the Masters and tea­chers of Popish religion: and this, I had well hoped, would haue satisfied their disciples and folowers, see­ing their learned leaders so silent and vnable to replie. But I perceiue that the common saying now prooueth true, That many schol­lers Cicer. Epist. famil lib. 9. ad varronem. passe their Masters. For if they had not excelled their teachers in immodesty, they woulde not haue rubbed ouer that rustie stuffe, which their betters are ashamed to bring againe vpon the stage: and if they had not passed them in boldnesse and importunitie, they would haue forborne to importune his Maiestie and the state further, in matters formerlie, for such graue and important considerations, most worthilie reiected. And yet I speake not this, to the intent to clear their masters. For beside that this seemeth a de­uise [Page]of their Masters the Massepriestes and Iebusites, that make others to solicite their forelorne cause, Chrysostom homil. 43. op. imperf. in Math. telleth vs, that the impiety of the schollers is to be imputed to the masters.

The argument of both petitions is one in effecte, and therefore much more needeth not to be said now then that which is formerly aunswered to the Masse­priests. Yet because all haue not seene the former pe­tition and answer, nor vnderstood their gunpowder, and rebellious practises; and these Lay, or rather lame Romane Catholikes, seeme to stand more vpon their loyaltie, then the other; I thought it not amisse, after this late discouery of their most horrible treasons, par­ticulerly to examine this discourse also, and with mar­ginall Glosses to poynt to the fooleries of their text, which notwithstanding I would not haue all simple papists take, as spoken to thēselues. for my meaning was to touch only these Petitioners, and such as subscribe this factious Petition.

Much adoe we haue about toleration of popish re­ligion, but we may say, as Saluianus lib. 7. de prouidentia said sometime in another case: vtinam hoc remedium ma­lorum, & non diuturna toleratio. I would this toleration, which they desire, were a remedie of their pretended euills, and not rather a long continued toleration of mischiefes, and that both in the Church and state. For why, I beseech you, may we not so say, seeing no­thing can be granted, that is either more derogatorie to Gods honor, or more preiudiciall to the Kings ma­iesty and state, as hath in part appeared by this late at­tempt, and as God willing it shall at large, with moste [Page]inuincible arguments, be demonstrated?

This my discourse, most reuerend Father, I present to your Honor, as a pledg of my loue, and an acknow­ledgment of your Lordships fauours towards me: and the rather, that both your Lordship and al true Chri­stians truelie zealous for the cause of true pietie, and studious of the safety of their countrie, may thereby vnderstand, how much it importeth them all to con­cur in repressing such notorious insolency, & factious courses. These men, they are like the heretiks, of whom Irenaeus lib. 5. aduers: haeres. speaketh, which being blind in matters of truth, did contradict their own saluation. Caecuti­entes circa veritatem, saith he, suae contradicunt saluti. But pious governours will neither neglect the safety of re­ligion & the state, nor of these contētious gainesayers of truth, if they doo not wilfully shut their eares to the truth, and their eies to the light, and carelesly neglecte the restraint of the vnderminers both of the Parlia­ment house, and whole State. Wherefore referring these matters next to Gods prouidēce, to the zealous care of our superiors, I commend this worke and my selfe to your Lordship, and your Lordships prospe­rous estate, to the fauour of the almighty. London, this first of Ianuarie, Anno. 1605.

Your Lordshippes, in all pious affection, MATTH: SVTCLIFFE.

To the Christian Reader.

I DOE not beleeue, gentle reader, that many lay papists will sub­scribe this petition, albeit pre­tended to bee framed and ex­hibited by all of them to the King. It were a matter too sawcy, for wise, and ciuill men to challenge the king of breach of promise, as they do pag. 8: and too presumptuous to rayle on religion publiquelie professed, and the pro­fessors thereof, to the Kings face, as they do in diuers places. Neither do I think, that all are so foo­lish, as to make themselues pledges and hostages for their Masse­priests, suffering such slippery cōpaniōs to dominere in their houses, to confer with their wiues & daughters, to wast their estate, while they haue no Counterbond from them, either for the others good behauiour, or theire owne securitie. This I am well assured, that what soeuer is pretended, this petition neuer came Originally from the heades of lay papistes. For neyther may such men withoute licence, reade Caluines Institutions, nor Luthers bookes, nor o­ther discourses written by men of our side: nor may they take vp­on them to discourse of Religion, as the Authors of this petition doe.

I wold therfore pray the simpler sort of plain meaning Papists, not to take what soeuer is sharpely spoken against the Masse Priestes masked vnder the name of lay papists, and the sole deuisers of this [Page]petition, and their abherents, the Authors of many treasons and mischiefes, as spoken or meant against themselues, and all sedu­ced simple soules. And against such as so violently run a course a­gainst truth, and seek to blow vp the King and State: I doubte not, but all indifferent men will esteeme my speech moderate, and this kinde of dealing most fitting and conuenient. What? shall vn­circumcized Philistims raile at the people of God, and seeke our destruction; and shall not true Christians be permitted liberty to represse theire insolency, to countermine their vndermining trea­sons, and freely to defend the truth?

When themselues do publish their petitions, they may not re­fuse to haue them publiquelie examined; and no reason haue they to complaine of wrong, seeing themselues thus handled, when not­withstanding their wicked intentions, they put forth their Apolo­gyes, requests, and discourses into other mens handes, as if they were most loyall and honest men.

Hitherto they haue abused the worlde with a false pretence of antiquitie, and falselie chalenged to themselues the name and ti­tle of Catholiques. They doe also before such, as are ignorant of matters of state, stand vpon termes of loyalty, and loue of theire Prince and country. But now that we are so farre vrged, we shall God willing, make it appeare, that their Popish deuises are nothing but a pack of nouelties latelie brought into the Romish church, & that their Religion is full of heresies, impieties and blasphemies: and lastly that diuers of their practises are full of Salt peter, and most dangerous to the state: and that their importunate desires are repugnāt both to reasons of religion & state, and also to modest and ciuill cariage.

My sole request to thee shall be, that thou woldest be please to compare our answer with the lay papists petition, and to iudge accor­ding to proofes, We seeke for trueth, we defend the Kings preroga­tiue and state. Let no man therfore shut his eies against that light, by which we may see truth, nor bee carelesse in matters so nerelye touching the safety of the King and state, neither let any papist bee offended with vs, while we seeke his saluation. Non ideo vobis displiceamus, saith Saint Augustine to certein Donatists, epist. [Page]204. ad Donatum, quia reuocamus errātes, & quaerimus perdi­tos. and so wee say also to the simple, and abused papists, Let vs not displease you, because we seek to call you from your errors, and to gaine that which is lost, We doe not hate you, as our Coun­trimen, but we detest your errors, being humorously affected to for­raine superstition. In speaking also for common peace and safety we seek your peace. The petitioners say, they are resolued and pre­tend reason of their resolution. But nothing is more fantastical or foolish, then to resolue vpon false suppositions, and to build with­out firme foundation. neither is any thing more sottish then to seek that, which being granted, would turne to theire dishonoure and hurt, if not destruction.

To confirme the weake, and to recall those which goe astray wee haue done our best endeuour: wee haue also defended the ho­nor of religion, his maiestie, and the state, as became vs. The rest wee referre to gods grace; beseeching him, so to enlighten all chri­stian mens heartes with the knowledg of his eternall truth, that not onelie the professors of religion may stand firm against the glo­zing perswasions of seducing and seditions Iebusites and Masse-Priests: but also such, as encline too much to error and superstiti­on, and nowe seeme malcontented, maye be gathered into the true Church, and shew themselues true subiects, embracing truth and perseuering therein to their liues end.

A BRIEFE EXAMINA­TION, OF The Lay Papistes late petition, directed to his royall Maiestie. Anno. 1604.

Chapter 1. The resolution of the petition apologeticall of the Lay papists, together with a somme of the answer, made vnto it.

COmmonly we see by experience, that ex­cuses going before accusations, doo argue a secret confession of the faultes of guiltie consciences. Jf nothing els did shew it; yet this, and diuers other petitions, and Apo­logies directed by diuers Masse priests, and Papists vnto his royall maiestie, who nei­ther chargeth them, nor proceedeth againste them for those matters, which they goe about to couer and excuse, do prooue it sufficiently. For what reason haue they to make so many de­fenses and excuses, if they did not knowe in their consciences, that there are certaine matters, wherewith they deserue to bee charged? doo the defendants vse to make their answers before the accusers exhibit their bills, or articles?

But suppose their consciences were cleare: yet their wordes do argue plainly, that neither for their faith towards god, nor for their fidelity to his maiestie, they stand vpright in the com­mon reputation of their countrimen. For if they did, what should they need to publish such Apologies, wherein they pre­tend to giue his Maiestie an accompt of their beleefe and religi­on, and a full and ample securitie and satisfaction of their fidelities and submission? againe, if their cause were so cleere, why doo not Massepriests come foorth, and shew themselues? and why should the lay Papists be so sparing in giuing the King his pre­rogatiue, and so lauish in ascribing his right to the Pope? Lastly what meant Percie and his companions, to attempt so bloodie an execution, and all papites to pray for the good successe of matters designed? To forbeare to speake of the quality of their cause, which we shall haue more occasion to do hereafter, first we are to vnderstand, what their intention is, in this their Apo­logeticall Epistle, and next what forme they keepe in their proceedings. Their request is first, that penall lawes made heretofore against Massepriestes, recusantes, and their abettors, may be either reuersed or suspended. And next, that Popish religion and the teachers thereof, may be tolerated vpon a certaine forme of submission. And lastly, that his maiesty wold be pleased to accompt Papists for his good subiects, and to suspect the rest. Matters all of verye hard disgestion, and verie difficult to be proued, or granted.

Yet what dare they not attempt, to obtaine a toleration of their wicked abuses? first they threaten the King, Chapter 3: with an intimation of their numbers, forces and intelligen­ces bothe at home and abroade: not forgetting to bragge of their qualities and merites. Next they alleadge certaine reasons of their resolution in popishe religion. Thirdly, which to vs seemeth very admirable, considering their manifold rebellions and treasons against their princes & coū ­tries both in England and elsewhere, and the late horrible treason then in brewing, they stand vpon high termes of theire loyall carriage and fidelity. Fourthly, albeit the same be with­out [Page 3]the cōpasse of their apologeticall petition, yet they run out into a long accusation of the professors of true religion, therein inuoluing his maiesty & the gouernors of the state, & as it were ridiculously making them to answer, that must be their iudges. Lastly they offer a form of submissiō, & pretēd to giue vs sufficient security for the Kings life, & for the preseruation of the state of which the first declareth their obedience to be very bare & onelie voluntarie, the second argueth theire pride to bee in­supportable, which vndertake to capitulate with the King, and thinke their worde and bonde sufficiente for the securitie of such a king and state. But wee must vnderstand, that nowe they were conceiting theire horrible treasons, and that they ment to burne their bonds, and the parties to whom they stood obliged, This is the substance of their pleading. For the better garnishing whereof they propose reasons, firste of their former silence, & next of the breach of their silence in this petitiō apologeticall: albeit we haue iust cause to wonder, how they can well speak of silence, when so many of their consorts, haue neuer ceased their babling and scribling about this obiect & how they dare pretēd reasons of this petitiō, that is so deuoid of weight, reason, & wisedom, Beside these reasōs Iohn Lecey commeth in, with a prologue in commendation of the act­ours in this Pageant and certaine banished Masse-Prestes stād in the rereward with an epilogue to the Lords of his ma­iesties coūsel, accusing them of iniustice & hard dealing, which some confesse in part to bee true. for if they had been iustlye dealt with all; then had they been exequuted for their treche­rous practises, and felonies, for which diuers of them stood by lawe condemned, and not sent awaye to rayle vpon such, as shewed mercie and fauoure to them. And this is the corps, the deuāt, derrier, & al the cōtēts of this lame petitiō apologetical, framed, as is sayd, by lay Papists, or rather in theire names by certein masse-Priests. For answer wherof, although no fur­ther answere needeth, then that, which alreadye hath beene made to their good masters, vrging the same things in diuers of theire libels, discourses and petitions, wee purpose by Gods [Page 4]grace to hold this course, First it shall be declared, that tole­ration of false religions is repugnant to rules of religion and holy scripture, and next that it is contrary to al Christian poli­cie and reason. Thirdly that the Papistes themselues in places where they commaund, deny all toleration of other Religions then that which they professe themselues. Furthermore leaste the Papists mighte excepte, that these allegations doe nothing concerne theire cause, it shall be further proued, that poperie is a false, idolatrous, hereticall, new, and blasphemous religion, and not onelie enemie to kings and princes, but also greeuous to all Christians. Finally, least any of these petitioners shoulde swell with pride and thinke, that with his greate eloquence he were able either to iustify the cause of popish Religion, or to make good his reasons for toleration therof; we haue thought good, not onelie to glosse the text, but also to examine the prologues, reasons, epilogues, defenses, accusations and whole pleadings of our aduersaries throughout their whole apologe­ticall petitiō, Tu leno haeresis Arrianae saith Lucifer in his apolo­gy for Athanasius, cunctos fieri cupis consacrilegos tuos. So wee may say of these petitioners, that while, like bawdes they set forth the whore of Babylon, & her whorish religion, they seek to make vs partakers with them of theire sacriledge and impi­etye. Jt may bee they will complaine, that this is no frend­ly dealing. But as Sainte Ambrose epist. 27 saide of one, non ille tuus hostis, sed tu illius; so wee may say of papistes, we are not their enemies, but they are ours. Noli accusare, saith Hierome to Ruffinus apolog. 2. & ego cessabo defendere: So say I to these pe­titioners, forbeare to charge vs, and we shall willingly forbeare to make our defenses. Againe let them cease to tell vs of their Resolution in their profession, and loyalty towards his maiesty, and we shall haue lesse cause to detect either their grosse igno­rance, and foule impieties, abhominations, and abuses of their religion, or their vndermining treasons and rebellions. In the meane while let them attend, and haue patience, while wee briefly discouer vnto them the mysteries of their wicked religi­on, which so obstinately they will needs professe: and the ho­lownesse [Page 5]and defects of their loyaltye, which so boldelie they pretend.

Chapter 2. That the toleration of any false, heretical, or idolatrous religion, is repugnante to reasons of religion, and holy scriptures.

THE Church and city of God, beeing built vpon the foundations of the Apostles and Prophets, and their doctrine: it is matter sufficient for Christians, that are members of Gods church, and citisens of the citie of god, to refuse and reiect any Religion, if the same be not founded vpon holy scriptures, nor taught by the Apostles and Prophets inspired by gods spi­rit. But if the same proue not onely diuers and strange, but also contrary to apostolical and propheticall doctrine, and conteine not only false and hereticall opinions, but also positions and fancies tending to idolatrie, and plaine impietie; then oughte all Christians to abhor and flie from such a wicked religion, and by no meanes to tolerate those, that either teach it; or pro­fesse it, or fauor it.

The law of god, Deuteronom. 13. is very direct and peremp­tory against false teachers and seducers, that endeauour to drawe men to idolatry, or any false religion whatsoeuer. That prophet saith Moyses, or that dreamer of dreames shall bee slaine because he hath spoken to turne you away from the Lord your god. In this case hee doth not permit either the brother to fauour [Page 6]his brother, or the father his sonne or daughter, or the husband his wife, or one friend another. And Deuteron. 29. there shall not bee amongst you saith hee, man nor woman, nor familye, nor tribe, which shall turne his hart this day from the lorde our god, to goe and serue the gods of these nations. So it appeareth, that both the idolatrous seducers, and such as adhere vnto them, and are seduced by them, are to bee expelled out of the land, if we meane to insist in the waies of gods commandements, and to auoide his heauie wrath and iudgements. Elias 1. Kings 18. condemneth such, as stood indifferent betwixt two religions. How long saith he, doo you halt betwixt two? if god be god, followe him: if Baalbe god, folow him. Now what els do they, that are content to winke at the idolatrous masse, and worshipp of an­gells, Saints, and dumb images, but ioyne god and Baal to­gether?

The Prophet Dauid Psal. 16. sheweth, what detestation all the children of god ought to haue, not onely of idolatrie, but also of all idolaters and false worshippers. Their offerings of blood saith he, wil I not offer, neither make mention of their names with my lips.

Zephanie 1. the Lord threatneth to punish such, as together with gods worship, tolerate an other religion. I will stretche out mine hand saith he, vpon them that worship and sweare by the lord, and sweare by Malcham.

Our Sauiour Christ, Matth. 18, cōmandeth such to be reputed and holden as Heathen men and Publicanes, that stubbernlye refuse to heare the church, and shall wee harbor them, and re­pute them good christians, that shall professe a religion vn­hearde of in the apostolike and auncient Church? likewise Matthew, 7. He exhorteth his disciples to beware of false pro­phets, that come vnto them in sheps cloathing: and Matth 16, to take heede and beware of the leuen of the pharises & Sadduces Do they not then plainelie neglect the exhortations, and com­maundementes of our Lorde and sauiour Christe, that with­out punishmente suffer such, as bring in the leuen of Pope­rye, or tolerate the exercise of any false religion? Sainte [Page 7]Paule Galat 5: doth wish them cut of, which did disquiet the church, and Apocalyps. 2. the bishop of Ephesus is commended, For that he could not beare with them that were euil, and because he hated the works of the Nicolaitans. Cōtrariwise the Bishops of Pergamus, & Thyatyra are reprehēded, the first for suffering them, which taught the doctrine of Balaam, the second for suf­fering the woman Iesabel to peaehe, and to deceine gods seruantes. Do we then think, that god will hold them guilt­lesse, that suffer his church to be disquieted with false teachers, and winke at the Priests of Baal, and their hereticall adherents, that abuse Gods seruauntes, with their hereticall doct­trines?

The scriptures also teache vs, that as god prospered their endeuours, which with seruent zeale sought to remooue all monuments and reliques of idolatry: so nothing succeeded to those, that shewed themselues either fauourers of false reli­gion, or negligent and cold in maintaining the purity of his seruice. The angel of the lord Iudges 2, threatned the Jsraelits, that they shoulde not preuaile, because they had made a league with the Cananites: and doe we thinke, that contractes made with seditious hereticks can be either successefull, or of long continuance?

Salomons seate was established so long, as hee soughte the lord with his whole hart: but giuing him selfe to women, and suffering by their meanes idolatrous worshippes to creepe into his kingdom, his glorye began to decline, and his troubles to encrease.

Asah prospered so long, as he put away the Sodomites, and his fathers idols. but when he sought to the Assyrians for help, gods help and fauour began to faile him.

Hezekiah was highly fauorued of god, because he tooke away the high places, and brake downe the images. and Iosiah, as hee was greatly loued of god, so was he much commended by men for that he put away the idoles, and killed the idolatrous priests that were the maintainers of false Religion.

Contrarywise, Ierobvam, Rehoboam, Abiah, Amaziah, Ma­nasseh, [Page 8]and other kings of Iudah and Israel, for permitting ido­latry were forsaken of god, and continually vexed by their e­nemies,

Jt is a dangerous thing to fauour such, as deuide themselues from gods Church, & to company with idolaters, and impious perions. Hardly shal a man touch pitch, & not be defiled. Therfore Moyses Numbers 16. speaking of Corah, Dathan & Abi­ram and theire company, exhorteth gods people, to depart from the tents of those wicked men, least they shoulde perish in all their fiunes. Josuah Chapter 23. threatneth the Israelites: if they shall cleaue vnto the nations, and make mariages with them, that they shall be a snare and destruction vnto them, and a whippe on theire sides, and thornes in theire eyes. Such are the scandales, that arise of tolerating and consorting with wicked compag­nions. Jehosophat hardly escaped with his life ioyning in so­cietye, and giuing aide to the wicked King Ahab, and was sharpelie reprooued for it.

The 2. Corinthians. 6. teacheth Christians not to company with idolaters or profane persons: what communion saith he, hath lighte with darknesse? and what concorde hath Christ with Belial? and what part hath the beleeuer with the infidell? and what agreemente hath the temple of god with idoles?

Sainte John in his second Epistle forbiddeth vs to communicate with such as bring not Apostolike doctrine, or to salute them, and his reson is very important, He that bid­deth such a one god speede, saith hee, is partaker of his euill deedes. Seeing then holy scriptures are the canon of fayth, we may not thinke that toleration of false religion can well stand with the rules of faith and religion, being so repugnant to holy scriptures.

Chapter 3. That conniuence and toleration of false religion and heresy, and of the professors thereof, is reproued by the authority both of the Fathers of the Church, and of ancient Christian Emperors.

WITH the doctrine of scriptures, both the Ca­nons of councells, and writings of the fathers of the Church do also well agree. And with them all the lawes of godly Christian empe­rors doe concur. the Canons of the Apostles, c. 11. doe pronounce him excommunicate, that prayeth or talketh with an excommunicate person. c. 45. they forbid cleargie men to communicate with heretikes. The councel of Laodicea c. 31.32. and 33. dooth directlye con­demne communion with heretiques, either in mariage or prayer.

The fourth councel of Carthage c. 70. forbiddeth cleargy men all feasting and felowshippe with heretikes and schisma­tikes.

So zealous likewise haue the fathers shewed themselues a­gainst false teachers, that they haue bothe shunned theyr companie, and disallowed all participation with them, and their followers. Tertullian in Scorpiaco wold haue such compelled, and not praied, to do their dutie.

Athanasius de Synodis writing of heretiks, spreading theyr erroneous doctrine, How I pray you (saith hee) are they not woor­thye of all punishmentes, when they write such things?

When impietie beginneth to shewe it selfe openlie, sayeth Gre­gorie Nazianzen, in orat. pro pace, wee oughte to resist it as much [Page 10]as we may by sword, fire, or by any other meanes, least we be parta­kers of euill leuen, or consent vnto such as he infected with pernici­ous doctrin. And againe, in homil. in dict. euangel. Cut off sayeth he, the Arian impietie, cut off the pernicious error of Sabellius. This I speake to lay men; this I speake to the cleargie; and this I speake to the Magistrates. My wordes fighting for the holy tri­nitye shall not haue so much efficacye, as thy edict shall, if thou wilte represse such as are infected with pernitious opi­nions.

Hierome in cap. 5. epist. ad Galat. sheweth, that as soon as the sparkes of heresie appeare, they must presently be extinguished, and that Arrius in Alexandria was but one little sparke, yet because he was not presently oppressed, that the flame arising thereof consumed the whole world.

Saint Augustine epist. 48. ad Vincentium, proueth, that Christiā men are to be forced to embrace truth, both by the example of Paul, that by violent compulsion was conuerted to Christe, and by these words of the Gospell, compell all that you find to come in. The same father, Epist. 50, ad Bonifacium sayth, that Kings then serue god, when they forbid, and punish with religious seuerity those things, which are done against the commandements of god. The like sayings and arguments he hath, lib. 2. contra Gaudentij epist. c. 17. and lib. 4. contr. Crescon grammatic. c. 2. & contr. lit. Petil. lib. 2. c. 83.

To these fathers we may also adde the testimonies of Am­brose epist. 32. ad Valentin. imperat. and in orat. ad Auxentium de Basilicis non tradendis, & in Luc. c. 10. of Chrysostome homil. de auaritia, and of. Optate of Mileuis contra Parmenian. lib. 3. and of diuers others. But what need many proofs in matters so apparant?

Irenaeus aduers. haeres. lib. 3. c. 3. sheweth, how Saint Iohn the E­uangelist fled out of the bath, wherein the heretike Cerinthus was, least it should fall vpon him. There he sheweth also, howe the ancient fathers refused to communicate so much, as in speeche with such, as adulterated the truth: Eusebius lib. 7. hist. c. 6. by the authority of Dionysius and Heraclas proueth, that such as con­uerse [Page 11]with hereticks are excommunicate.

The pious Christian Emperors did likewise establish that by law, which the fathers by their doctrine and practise taughte. Constantin the great was no soner setled in his state, but he for­bad idolatrous sacrifices, & caused idoles to be defaced and de­molished, as is testified by Eusebius in diuers places of his books de vita Constantini. Augustine lib 1. contr, Parmen. c. 7. and con­tra Petil. lib. 2. c. 92. testifieth, that he disabled heretiks tomake any testaments. Eusebius de vita Constantini lib. 3. c. 62. & 63. declareth, that he prohibited the exercise of all hereticall reli­gions, and held heretikes and sectaries to be no better, then traitors to himselfe, and enemies to truth.

The Emperors Gratian, Valentinian, and Theodosius l. 1. Cod de sum. trinit. & fid, Cath. commaund all their people to embrace one religion, the somme whereof they do set downe in forme of a law. and in the law omnēs. C. de haereticis. they commaund all heresies to keep silence. omnes vetitae legibus diuinis & imperi­alibus constitutionibus haereses, say they, perpetuò quiescant.

Arcadius and Honorius, as appeareth by the law. Cuncti. C. de haeret. & Manich. tooke away all churches from heretiks, least they shold teach or doo the exercises of their false religion in them.

Theodosius the yonger and Valentinian his consort, made diuers lawes against heretikes, as we may read in Codice Theodosiano. The like course was held by Martianus and Iustinian, as is eui­dentlye declared by their lawes yet extante in the Code and nouells.

Finally, if at any time Christian Emperors grew cold, eyther in setting forth the true faith, or in punishing or suppressing er­rors; then we find that the auncient fathers fayled not both to admonish them of their duty, and to reprehend them for their slacknesse.

Chapter 4. That to admitte the exercise of false religions formerlie forbidden, is contrary both to christian policie, and reason.

THE gentils by the light of reason perceiued, that religion was not lightly to be changed and god dooth therein taxe his people by his prophet, that they were more easily induced to change the euerliuing god, then the Heathen nations were to chāge their gods. They cōsidered, that ther was but one truth, & cōstantly beleeued, that their religion was true. This was the reason why the Romanes did so violētly persecute the primitiue christians, and refused the superstitious rites of Bacchanalia, which priuilie began to creepe in among the people.

But Christians proceede vpon better groundes of policie in prohibiting the exercise of all false religions. For firste they consider, that the wrath of god is reueiled from heauen against such, as with-holde the truth in vnrighteousnes. But who doe herein offend more greeuously then they, which either grant liberty to false teachers, or winke at the exercises of a wicked and false Religion? doe not they manifestly giue way to errors and stop the course of truth?

Secondly they know, well that god despiseth those, which despise him, as we reade, 1. Samuel. 2. and that hee casteth such out of his fauour, as are neither hote nor colde. Jf then such as regard not to see god rightly serued, rest despised, and luke­warme professors are reiected: how will it goe with such, as are [Page 13]colde in setting forth true Religion, and care not what false doctrines are stirring abroade in the world?

Thirdly they vnderstand the greeuous threatnings of the law against all idolatrous & false worship of god. I am a iealous god saith the Lord, and will visit the sinne of the Fathers vpon the Children to the third and fourth generation of those, that hate me.

Fourthly as there is but one god, so they know, that there is but one true religion. Christian policie therefore may teach them to admit no religion, but that, which is founded vpon the writings of the Apostles and Prophets, and which they are re­solued is most true.

Fiftly diuersities of religions breed distractions of mens minds and diuers seditious stirres, and tumultes, as the leagues of France, and practises of the popes agentes in France, Flan­ders, England, Scotland, Germany and other countries doe declare. of late the Papists seeking to replant their superstition in Englād, went about to set the land on a flame, and to drown true religion in blood. But wise politicks are by all means to roote out these seedes of Ciuil dissension.

Sixtly all changes in matters of state are dangerous. But ad­mitte a false and erroneous religion, where nothing but the true faith hath been professed. & then no doubt but the chāge will be great.

Finally nothing is more absurd, then to change lawes with out cause, and to admitte a religion condemned by lawes, and to restore such as are condemned by the state. For that is rather a subuersion, then an alteration both of lawes and state. If then we respected nothing but the danger of state in the mutation of religion; yet woulde all pollitick and wise men bee well aduised howe they admitted a newe and false religion contrary to that which hath formerly beene receiued by the state.

Chap. 5. That toleration of diners religions is contrary to the doctrine and prac­tise of Papists.

BVT where the Pope and his adherents may fit as iudges, little reasoning may serue, to per­swade thē to dislike of toleration of diuers re­ligions. For not onelie their doctrine, but also their long continued practise condemneth it. in the Chapter ad abolendam de haereticis, They adiudge them Hereticks that dissent frō the Romish church in the doctrine of the sacramentes, and such both by ecclesiasti­call, and by ciuill lawes they persecute to the death. Nay oftē ­times without forme & colour of law, they massacre them, em­poysō thē, & by all means seek to root out the race & memory of them out of the earth. Their goods they confiscat, their li­uings they take away, their bodyes they burne, and although malice doth oftentymes end with death, yet such as are of a cō ­trary religion, & all those that fauour them, they persecute both aliue and deade, killing those whom they can ouercome, and cursing whome they cannot kill. In France they massacred many thousāds without forme of law, and gladly wold they haue massacred vs in England, if theire treasons had not beene dis­couered.

Bellarmine lib. de laicis, C. 18. determineth, that it is not law­ful for any magistrate or prince to grant libertie of conscience, or toleration of religion to his subiectes. He saith further, that hee oughte to defend one onely religion with all his force. Non licet vl­li magistratū vel principi saith he, consciētiae libertatem, seu pacē [Page 15]religionis subditis suis concedere, sed vnam tantum religionē sum ma vi defendere tenetur.

Posseuin his consort lib. 1 select biblioth, 2.6, doth not onely deliuer the fame doctrine, but also sheweth reasons, why two religions may not in one state be tolerated. Firste hee saith it is a diuelish inuention. 2. that it is contrary to gods ordinance. 3 that it repugneth against the law of nature. 4. it is contrary to the substance and property of the christian faith. 5. that it taketh away the truth and certainty of christian religion. 6. that it taketh away the certaintie of gods deuire worship and of the Church: 7, that it taketh away christian discipline. 8. that it cutteth asun­der the vnit ye of the church. 9. that it is contrary to the worde of god. 10. that it is repugnāt to the practise of the Primitiue church, the authority of fathers, and lawes of christian Emperours. and fi­nally that it prouoketh the wrath of God againste the Authors of it.

Neither neede we to make any question of the practise of Papistes in this behalfe, if wee looke anto the actions of the pope and his bloody Jnquisitories. In Italy they tolerate no re­ligion contrary to Popery. in Spaine they persecute such chri­stians with fire and sword, as are contrary to theire faction.

Jn the Low countries the cause of troubles proceeded princi­pally from hence, for that the people would not admitte the bloody inquisition of Spaine, that was thoughte to be the fit­test meanes to rooote out all religions but one.

Although then papists now think it no inconuenience in Eng­land to tolerate diuers Religions, and to admit another religi­on then that, which is alreadie receiued, and stick not in plain termes to saye so yet it is apparant, that they speake againste their conscience, and that they contradicte their owne doct­trine and practise.

Chapter. 6. That Poperie is a false, and erroneous religion.

I Might, if J list, enlarge the former discourse, with diuers other reasons against toleration of diuers religions. but what should further demonstrati­ons neede to proue that, which no papist will, as I thinke, deny? let vs therefore shewe, because these apologeticall petitioners stand much vpon the trueth and honesty of their religion, that beside the former generall rea­sons, there are diuers other particular matters to be obiected against popish religion, euery one sufficient to crosse their de­sires. For first it is a false and erroneous religion. Next the same is superstitious and idolatrous. Thirdly it is, composed of di­uers hereticall positions. Fourthly it is a pack of nouelties. Fift­lie it conteyneth diuers doctrines full of Blasphemies. Sixtly it is enemie to kings, and greeuous to their subiects. Lastly it cō ­teyneth many pointes of doctrine condemned by the aduer­saryes themselues: and alloweth diuers practises disliked by all nations.

That Popery is a religion false and erroneous, we prooue firste by the falshood of the groundes thereof, and next by the erroneous positions and doctrines, whereof it is compo­sed. Stapleton in his book entitled, principia doctrinalia, doth deliuer vnto vs. 7. grounds or principles of popish religion. The first is the church of Rome, the second is The Pope. the third the meanes vsed by the Pope in iudgement, the 4. the Popes infalli­ble indgement in causes of controuersy. the fist his power in tax­ing or consiguing the canon of holy scriptures. the sixt his certain interpretation, when he expoundeth scriptures. the seauenth the churches or popes power, in deliuering doctrine not written. The which grounds, as they are defectiue, not mētioning the canō of scripturs, as a ground of fayth, nor reputing the decrees of councels, and writings of Fathers to be any matter of momēt deseruing to be placed among the principles of our aduersa­ries fayth: so they are most absurde and false. For first howe [Page 17]can the church of Rome be a principle or foundation to it self? and againe why shoulde the Church of Rome, where Peter taught be more a foundation or principle, then the Churche of Hierusalem, where our sauiour Christ himselfe taughte and suffered? the apostle Rom. 11. doth threaten the Romanes, and signifie that the Roman church was a branch, that mighte bee cut of. And Saint John Appocalyps. 17. sheweth, that the whore of Babilon, which was a figure of Antichrist, should haue her seate in Rome.

Secondly the Popes doctrine is notoriously declared to be er­roneous, and that in many materiall pointes, as for example in the questions aboute the lawe, the sacramentes, transub­stantiation, the gouernement of the Church, and diuers other important points. But were it not a matter already knowne and resolued; that the Pope cannot be supreme iudge in mat­ters of religion; yet the papists haue no reason to thinke, that a blind man can iudge of colors, or an ignorant man of Artes. Furthermore the pope hath no greater priuiledge, then the high priest of the law, Yet he erred in condemning Christ and his doctrine. Lastly both the fathers shew, that diuers bishops of Rome haue bene Herreticks, as Liberius and Honorius: and Adrian the. 6. in his booke de sacrament. c. de confirmat. cōfes­seth, that the pope may determine falselie by his decretall.

Thirdly it is ridiculous to trust to the popes meanes in iudge­ment, when he vnderstandeth neither councels, nor vseth any good meanes to know the truth. Nay wee knowe, whatsoeuer means are pretended, that the pope either rūneth vpon his own head, or followeth a few carnall cardinals, or contentious friars.

Fourthly it is a blockish thing, to distinguish the Pope from his iudgement. For so the pope should be found to be without iudgement, & iudgmēt without the pope. That this iudgmente is not infallible, we gather infallibly out of his manifold erro­neous doctrine & iudgmēt. The same appeareth also by his false decretalls, and the variation of the popes iudgement.

Fiftly the scriptures being consigned by god, and deliue­red to the church by the prophets and Apostles, need no new [Page 18]consignation, nor taxation of the pope. Nay very absurd it were, if lawes receiuing their strength from the gouernors, the scriptures shold not be authenticall without the approbation of the pope, who for the moste part vnderstandeth no scrip­tures, nor hath skill to reade them in theire originall tongs.

Sixtly the Pope is for the moste parte ignorante both of the sence of scriptures, & of the principal poynts of religiō, ha­uing studied neither. And very ridiculous it is, after plain words of scriptures, and exposition of counsels and fathers, to runne to the pope for resolution.

Finally the resolution of matters of fayth dependeth not vpon the determination of the pope, or his adherentes, who are departed from the fayth, but vpon the word of god, that in matters of saluation is plaine, and better expounded by the learned, and by auncient fathers, then by partiall Popes and their adherentes. Stapletones groundes therfore are false and erroneous. Neither are the principles deliuered by others more certaine.

The conuenticle of Trent sess. 4. dooth seeme to found the faith of the Church partly vpon scriptures, and partly vpon vnwritten traditions. But first the same alloweth no scriptures authenticall, but such as are found in the old latine of the bible which in many pointes digresseth from the originall bookes, and is much inferiour vnto them.

Secondly they allow no interpretations of scriptures, but such as are consonante to the doctrine of the church of Rome. which in matters of controuersy are most peruerse, erroneous and absurd, as may appeare by diuers particulers in the suruey of popery.

Thirdly they make the bookes of Tobiah, Iudith, Ecclesiasti­eus, Wisedome and Machabies, together with certaine frag­ments not found in the original books of the old testamēt, equal to other scriptures alwaies reputed canonicall; the which is reproued by the common consent of auncient fathers, and see­meth repugnant to reason.

Fourthly vnder coloure of traditions they thrust vpon the [Page 19]Church, not onelie diuers Fables, and superstitious toyes, but also a greate part of the errors of the church of Rome. Finally they talke of Apostolicall and Ecclesiastical traditions, and yet can not certainely deriue them, eyther from the Apostles, or from the Ancient catholike Church. These foundations, there­fore are ruinous, and rather serue to prooue the erroncous do­ctrine of Antichrist, then the faith of Christe Iesus.

Canus in his booke de locis theolog. among his principall groundes and proofes of christian religion, reckoneth, not on­ly the acts of Councels and writings of the fathers, but also the authority of schoolemen and canonists of profane writers, and of humane reason, yea of the popes, and moderne church of Rome. Now what I beseech you, is more vncertaine, then to re­ly vpon the vncertaine actes of councels, and connterfact wri­tings set out vnder the name of fathers?

Againe what is is more vnreasonable, then to bring forth the pope & his complices for witnesses or iudges in their owne cause? Lex dei saith Athanasius, Apolog 2. inimicum, ne que testē ne que iudicem esse vult. the lawe of God admitteth not our ene­mies to bee either iudges or witnesses.

Finally naturall reason is blind in the cause of true religion. & profane men write profanely. These groundes therfore, as they are faultie, cannot serue for immoueable groundes of the chri­stian fayth.

Cōmonly all papists doe build their faith, not so much vpon ho­lie scriptures, as vpon vnwritten traditions, popish decretals, ly­ing miracles, feyned visions, & the Romish churches Practise. But theire miracles and reuelations haue for the moste parte no better authoritie, then from the forged and lying legendes of saintes. the falshhood of their Decretalls and traditions is declared by the writings of auncient fathers. the practise of the moderne Church, is contrary to the apostolike and catholike church of old time. For in that Church we neither finde any vniuersal pope with triple crown & guard of Swizzars, nor any Romish masse, nor popish indulgences or purgatory, or such like trash.

Vpon these false and erroneous grounds it is no maruell, if they haue framed to themselues a most false and erroneous religion, as may appeare by these particulars. Concerning scriptures they teache, that they are no perfect canon of our fayth. and next that they are not authenticall to vs, vnlesse they be consigned and deliuered to vs by the Pope, and his adherents. Thirdly they say that the Latin translation is authenticall, which they doo not affirme of the originall books. Fourthly they say, they are obscure and hurtfull.

Lastlie they permit them not to bee read publikely in tongues vnderstood of the multitude. But the Apostle 2. Tim. 3. sayth, They are able to make the man of God perfite, and none but here­tikes, as we may read in Ireneus, euer accused them of insuffi­ciency. Secondly as lawes, so scriptures haue receiued theyr strength from the author of them, that is from the holy ghost. And those are very absurd, that do beleeue the Pope speaking in his decretalls, and will not beleeue God speaking in holy scriptures. Thirdly all the fathers prefer the originall books of scripture before the translations. Fourthly the word of god in scriptures, is called light, and the food of the soule. Who then that is not led by the spirit of Satan, can repute them obscure or hurtfull? Lastly neuer was it taught or hearde in auncient times, that scriptures were publikely red in tongues not vnder­stood.

Secondly they giue to Christ in the sacrament a body, nei­ther felt nor seen, nor any way like to our bodies. For what man J beseech you, euer had a body, that was in many places at once, and yet filleth no place? they holde also that being in his mothers womb, he was vir perfectus, that is a grown man; and that, as man, he was omniscient and knew all things. His of­fice of mediatorship they communicate vnto the virgin Marie and other saints, and to Angells, and somtime stick not to call saints their redeemers, as Bellarmine in his first book de iudul­gentijs confesseth. To make a treasure of indulgences they mix the merits of Christ and his saints together, as if Christs merits were insufficient. Their Massepriests, as they say, are after the [Page 21]order of Melchisedech. Finally, they make them mediators for Christs body, as these words of the Masse declare, suscipe hanc oblationem &c. and again, supra quae propitio & sereno vultu res­picere digneris. That is, receiue this oblation, viz. of Christs body and blood. And again, Looke vpon it with a fanourable and serene countenance, Of which doctrines no one is true, and diuers are blasphemous and impious.

Thirdly they say, the Pope is saint Peters successour, and Christs Vicar, albeit he neither teach the gospell, nor admi­nister the Sacraments, nor resemble them almost in any thing. Him also they make the heade spouse and foundation of the vniuersall church, albeit he can shew graunte for none of these prerogatiues. They teach further, that he is aboue general coun­cels, and hath power to depose kings, and that his lawes bind mens consciences. but such doctrines are not only erroneous but also absurd.

Fourthly they cast out of the catholike church all, that pro­fesse not their faith, although elect to life, and contrarywise, make reprobate persons, hereticks, and wiched men profes­sing the Romish faith, and communicating with the Romishe church true members of christs body: they hold also that the ca­tholike church is alwayes so visible, that euery man may see it and discerne it. Finally they shut the catholike church within the limits of the Romish church. Matters repugnaunte to holy scriptures, and no way agreeing with the nature of the true, ca­tholike and apostolike church, nor very well with reason.

Fiftly most falsly they teache, that the Pope onely hath power to confirme generall councells, and that no man els ought to summon them, and praeside in them. They hold also, that the conuenticles of Laterane, Constance, Florence and Trent, are comparable to the fowre firste generall coun­cells.

Sixtly they make their followers belieue, that the moderne church of Rome differeth not from the aunciente Romane Church, and that the same is guided by gods spirit, and cannot erre. But their erroneous doctrine different from that which S. [Page 22]Paul taught the Romans declareth the contrary.

7. Commonly they take to themselues the name of Catholikes yet their doctrine of the masse, of their half communions, ado­ration of the sacrament, merites of congruity and condig­nity, of Popish indulgences, worshippe of images, and such like was neuer receiued of the Christians of all times and pla­ces.

8. Parsons in his booke of 3. conuersions, giueth out, that Saint Peter and Eleutherus did teache the moderne Romane faith, to the aunciente Britones, and Austen the monke to aunciente Saxons. But hee faileth in his proofes, and with a harde and bare face telleth nothinge, but bare and improbable lies.

9. They teache their followers to worship saintes, and to say Masses in their honour, and to go on pilgrimage, and to offer to them, and confirme the same with false and counterfet tales of Saint George, Christina, Catherin, Margaret, Dorothey, and such like legendes; confirming false doctrines with false tales.

10. Their doctrine of 7. Sacraments is most false. For no where can they shew where Christ instituted eyther the form or mat­ter of all these sacraments, or promised grace and iustification to all these sacraments.

11. Falsely and dishonorably they teache, that brute beasts ea­ting the sacrament, eat also Christs body.

12. Christ sayd take and eat, they say to their priests in effect, lift and offer, and to the people, gape and gaze.

13. They teach their folowers to make grauen images, and to worship them. yet god in his law expresly forbad the worshipp of them.

14. God commaunded his people to sweare by his name. they teach their disciples to sweare by Saints and other crea­tures.

15. Falsely they teache subiects to rebell against theyr Prin­ces excommunicate by the Pope, and that the Pope hath power to assoile them from their allegeance, a doctrine false and sedi­tious.

[Page 23] 16. They teach, that concupiscence in the regeneras, is no sin, and that the virgin Mary was not conceiued in sinne. Which holy scriptures condemne as crroneous.

17. The state of perfection they place in the vowes of monkes and friers, as if their rules conteined more perfection, then the gospell.

18. Their iustification they place partly in charity, partly in their own works, and hope thereby to merit heauen. but the law pronounceth them accursed, that abide not in all the words of the law to do them.

19. Charity, they say, is the forme of faith; and nothing els but the grace of God. But this vtterly destroyeth grace.

20. They doubte not, but that they are able to satisfy for all sins committed after baptisme. but true christians beleeue, that by Christs stripes they are healed.

Finally all those doctrines, which the papists teach contrary to the faith of the church of England, are false and erroneous: as is demonstrated in diuers ample treatises published againste them.

Chapter 7. That Popery is an heathenish and idolatrous religion.

IF we had no other exception against popery; yet this one is sufficient to exclude it out of all Christian Churches and common wealths, that it is a religion blotted with most grosse and heathenish idolatry. A matter displeasing to god, offensiue to true Christians, and most repugnant to the christian faith, God in his law Exod. 20. denounceth grieuous punishments against this sinn. Tertullian in lib. de idololatria calleth it a principall crime, and the whole cause of gods iudgement. Idololatria saith he, principale crimen geueris humani, summus seculi reatus, tota causaiudicij. If then [Page 24]the Masse priestes and their followers bee guilty of this sinne; how will they be able to answere, either before god, or man? But of this crime we doubte not, but plainelie, to conuince them. For first in the canon of the Masse both the prieste and people are taughte to bow themselues, and to giue diuine worship to the sacrament Alan. de sacrifie. Eucharist. c. 41. and Bristow in his 26. motiue and other papists do call the sacramēt their Lord and god. but to giue gods honoure to any thing but god, is plaine idolatry Either therfore must they proue, that the sacramēt is god, by hypostaticall vniō, as Allen cōfesseth very impiously & falselie, or it will be an easy matter to proue them idolaters.

2 Secondly the papists confesse, that Latria. or the honour properly due to god is due also to the crosse, and crucifix, and images of the trinity. This is the doctrine of Thomas Aquuinas, and all his folowers. But it leaueth these idolaters without ex­cuse. For how can they defend their doctrine, vnlesse they wil deny these crosses, crucifixes and images to be creatures? 3 Thirdly they make vowes to saints & angels, and in their pub­like liturgies call vpon thē. They do also swear by thē, & pub­liquely confesse their sins vnto them, ioyning them in ranck with god almightie. But to communicate these honors to cre­atures is nothing else, but to make them gods, and themselues idolaters. Bellarmine lib. 1. de cultu sanctorum. c. 9. blusheth not, to make them gods by participation. But herein he doth partici­pate with the idolatrous gentiles.

4 Fourthly they make an idol of the Pope, giuing vnto him the honoures and titles, that are properly due vnto Christ, and making him the head spouse, and foundation of the catholike Church: In the chapter satis dist. 96. He is expressely called God, and that he is rightly so called Augustine Steuchus in his defence of the pretended donation of Constantine doth ac­knowledge. Jn the glosse in. c. cum inter, extr. Ioan. 22 de ver­bor signif. He is impiously called Lord and god. Baldus in l. vlt. c sent. rescind. and. Felin in c. ego N. de iure iurando. do giue him the name of a god on the earth. Finally his followers fall down [Page 25]before him, and worshippe him, as god. Nowe what is idolatry else, but to aduance a creature aboue his rank, and to giue him diuine titles and honors?

5. Fiftly it is idolatry to make grauen images, and to wor­ship them. For that is apparant by the wordes of the second commandement, that is specially directed againste idolatry. But the papists make grauen images and worship them. Nay they worship them no otherwise, then the gentiles did theire idoles. Both gentiles and papists praye before them, both offer incense vnto them, both doe thinke to honoure the memory of the deade in erecting images to them, why then shold not this be reputed idolatry, as wel in the papists, as in the gentiles? verily if we do rightly esteem of matters, we shal find, that papists do more slauishly serue their idols, thē the He then did their idoles, going in pilgrimage to them, kissing them & crouching vnto thē, and setting vp lights before them.

6. They make the images of god the father, & god the holy ghost & of the trinity, & giue thē diuine honor. But to worship false images as these are, the papists themselues confesse to be idolatrous. Jt is manifest idolatry also to giue gods honor or latria to creatures.

7. Euery day of the week the papists make new gods of the altar, & oftē they make new crucifixes. The Pope also canoni­zeth at his pleasure new saints. But god by his prophet psal. 81 forbiddeth the hauing of new & strāge gods, as idolatrous. they deny percase, that they esteem thē as Gods. But what can vain pretēces auaile, whē we see they communicat gods honuor to these creatures?

8. The holy scriptures Amos 5. and act. 7. condomn thē for idolaters, that worshipped and serued the hoast of heauen. But papists worship angels & saints, & the court & hoast of heuē; & serue them religiously. Nay they are so farre from acknow­ledging their errour herein, that they contend, that dulia, or seruice is due vnto them.

9 The gentiles are condemned as idolaters psal. 114. for that they worshipped images of siluer and gold, and the worke of [Page 46]mens handes. What excuse then can the Papistes alleadge for themselues. that they passe not the condemnation, worship­ping gods both of metall and stone, and falling downe before the works of their own hands?

10 The apostle 1, Cor. 10. saith the gentiles offred sacrifices to deuils, and the reason is, for that they offred them in honoure of men, and without warrante, translating gods honoure to creatures. are not the papistes then ashamed of their masses, that are no better, then sacrifices to deuils being offered in honoure of men, and to the dishonoure of Christ, and christian Religion?

11 The Prophet Hieremie. c. 7, taxeth them as idolaters, that builte high places in the honoure of god, being neuer comman­ded by god so to doe. there also the idolatry of those is reproo­ued, that made vowes to the Queene of heauen, and serued her. This reproofe therefore is much rather deserued by the Papists, which builde high places and altars to men, and without warrant serue our Lady, whome they call the Queene of heauen, making more praiers and vowes to her, then to God.

12 Jn the Booke of Baruch, c. 6. the Babylonians are re­puted idolaters, for that they caried their Gods of golde, filuer and stone vpon their shoulders: and adorned them with costly apparell, and worshipped them. Why then shoulde the Ro­manists deny them selues to be idolaters, that cary their idols in procession, and adorne them with costly apparel and iew­els, and kisse them, as their delites?

13 The idolatrous Jewes are noted Hierem. 2 for saying to a stock thou art my father. & to a stone, thou hast begotten me. and yet the sencelesse papists say to stocks and stones, Pater no­ster, and to a wodden crucifix thou hast redeemed me, as Bellar­mine lib. 2, de cult. sanct. c, 23. confesseth.

14, S. Iohn 1, epist. 5, where he warneth Christians, to keepe them selues a simulacris, that is from images or simili­tudes set vppe to be worshipped, dooth signifie, that papistes worshipping such images decline to the customes of the gen­tiles.

[Page 47] 15. The Israelites confesse their sinne, Iudges 10. in worship­ping Baalim, or the images of god. Happy were the Pa­pistes, if they woulde likewise acknowledge their sinne in worshipping moulten and grauen images, both of god, and of creaturs. their idolatry is no lesse greeuous, then that of the Isra­elits.

16. The worship of angels by the councell of Laodicea c. 35 is tearmed idolatrous, and by Hierome in epist ad Riparium, & by other fathers in expresse tearmes hath bin condemned. The same is also flatly forbidden coloss. 2, and Apocalyps. 22. do not the papists then worshipping angels, fall within the compas of this prohibition, and of the crime of idolatry?

17 The Iews 2. paral. 30: ar taxed for offring incēse to idols, &, 2 King. 18. to the brazen serpent, & Marcellina noted as an idolatrous heretick for burning incēse to images. neither did the Heathen Emperors require more at the hands of Christians, thē sacrifice to incense before the statues. And yet the papistes when they haue offered incense to theire images, wipe their mouths, and suppose they haue committed no idolatrye. But they are as blind as the images, which they worship.

18. To sacrifice in honour of creatures is idolatry, for that is an honour due to God only, as the papists themselues confesse. But Papists doo offer sacrifice in honour of Saints, as the prayers of the Masse doo declare. They giue them also the sa­crifice of prayers. are they not then grosse idolaters?

19. Tertullian lib. de idololatr, dooth shew vs, that the worship of images and similitudes is idolatry. Omnis forma aut formula idolum se dici exposcit, inde idololatria omnis circa omne idolum famulatus & seruitus. Euery forme or small image sayth he, ought to be called an idole. and thence it commeth to passe, that idolatry is the worship or seruice bestowed vpon euery idole, Again speaking to idolaters: qui seruitis lapidibus, sayth he, & qui ima­gines facitis aureas & argenteas, & ligne as & lapideas. You which serue stones, and which make images of golde and siluer, of [Page 28]wood and stone.

20. S. Ambrose de obit. Theodosij saith, that Helene finding the crosse of the Lord did adore hir King, and not the wood. Forasmuch as that was the error of the gentiles. The papists therefore wor­shipping wooden crosses, runne into the error of the idolatrous gentiles.

21. Epiphanius haeres. 79. affirmeth, that the diabolicall inuention of images hath adulterated the seruice of god, and brought in spi­rituall fornications. The same father did also teare a vail, wherin either Christ or some saint was painted, and thought it no fit thing to hang in the church. dooth he not then ouerthrow and condemn the common practise of papists?

22. The fathers of the councel of Francforde vnder Charles the great say, that the cause why they refused to worship and adore images was, least they shold proue idoles. which argueth that images worshipped are nothing els but idoles.

23. Tertulliā de praescript. aduers. haeret. and Hierome in Abacuc c. 2. teach vs, that heresie is a kind of idolatrie. Who then cā deny but that papists maintaining so many heresies, are also guilty of grosse idolatry?

24. Reason doth also conuince the Papists to be idolaters. For what more reasonable, then that such as worship idols should be reputed idolaters? further, idolatry is nothing else, but the translation of gods honour to creatures. Thirdly an image worshipped religiously is nothing, but an idole. Tertullian lib. de idololat. defineth an rdole to be nothing else, buta little forme or image. Finally why should not they be coudemned to bee idolaters, that do the same things, for which the gentiles were condemned as idolaters? But the papistes by worshipping ima­ges make them idoles. They translate gods honour to the sa­crament, to crosses, to the Virgin Marie, to the images of the Trinity. They deny not, that they worship images for religion sake. they cary about their images, kisse them, pray before them burn incense to them, as did the gentiles.

25. Finally the papists by their own confession are proued ido­laters. [Page 29] Bellarmine lib. 2. de imag inib. c. 5. sayth, that an idole is a false similitude, and representeth that, which is not. But Papists do worship the false similitudes of God the Father, God the ho­ly ghost, and of the Trinity. Likewise they worship the images of Saint George, that killed the dragon, of Dunstane, that tooke the diuell by the nose, of Catherin, Christopher, & diuerse saints that either neuer wer in the world, or are falsly represented, and belyed.

They confesse also, that it is idolatry to giue latrian, or diuine honor to creatures But this honor they giue to the Crucifix, to the images of the trinity, and to the sacramēt. As is shewed be­fore.

Furthermore their consciences inwardly accusing them of ido­latry, they haue blotted out the 2. commandement against the worship of grauen images and other similitudes out of theyr primers, and short Catechismes: and very slenderly doo theyr diuines touche the sore of idolatry. Many exceptions, I confesse they make, and excuse themselues, as well as they canne, of this hainous crime. But their excuses are vnsufficient, and for the most part, common to the Heathen idolaters with them. They say first, they put no trust in images. But such as offered incense to statues were reputed idolaters, albeit they trusted not in them. Beside that they speak most vntruly. For neuer did the gentiles trust so much in the images of Iupiter, Apollo, Aescu­lapius, Iuno. Diana, and other Heathen Gods, as the Papists do in the images of our lady of Loreto, of Monserrat, of Sichem of Saint Iames of Compostella, of the Crucifix of Burgos in Spain and Mantua in Italie. but did they not trust in images; the he­then could answer so also.

Bellarmine lib. de imaginibus teacheth his disciples, that ima­ges are not worshipped with latria per se & propriè, that is, for themselues, and properlie. But what saith he, that the gentiles could not aswell alledge for themselues, as the papists?

Finally they aunswer, that they do not worship images, as Gods. But the same pretence was also brought in time past, by the Heathen idolaters, as we may read in Lactantius lib. 2. in­stit. [Page 50]diuin. c. 2. and in the commentaries vpon the Psalms set out vnder the name of S. Augustine in Psal. 113.

Should then Christians admit a religion, that is corrupted with so grosse idolatry? nay rather we are by all meanes to re­presse the exercise of it, least Gods wrath fall vpon vs beeing carelesse of his dishonour, and negligent in performing his true seruice.

Chapter 8. That Popery is are ligion, composed of old and new heresies.

THat which our sauiour Christ sayd of the Scribes and Phariseyes Matth. 23. with far better reason may be sayd of the Pope and his complices. For while they are still quar­reling with Christians, which will not yeeld to their Pharisaicall traditions, they erre themselues in more weighty points of Christian doctrin, and receiue diuers olld and new heresies for sound doctrine, and seeming to straine a gnat, swallow downe camels.

  • 1. With the Pharisies they glory in the law, and seek to be iu­stified by the works thereof, although the Apostle Rom. 2. and Galat. 2. do teach contrary.
  • 2. The Pharisies made voide the law of God by theyr owne traditions, as our Sauiour chargeth them. Marc. 7. and doo not the Pope and his complices likewise, making and worship­ping grauen images, dispensing with othes, killing innocēt chri­stians without forme of iustice, maintaining publike stewes, & diuers [...] excesses?
  • 3. Epiphanius haeres. 16. ante Christum reputeth the Pharisies heretikes, for that they were separated from others, and recei­ued a voluntarye and superfluous religion. How then can monkes and friars being herin culpable, cleare themselues from [Page 51]heresy.
  • 4. The Scribes are enrolled among heretikes by Epiphanius, haeres. 15. ante Christum, for their supersophisticall exposition of the law, and their often washings, and affectate holinesse. But the Popes factours and Friars doo farre passe them in all these things.
  • 5. The Hemerobaptists by Epiphanius haeres. 15. ante Christum are reputed heretikes for their often washings. Why then not the papists, that dayly and somtimes hourly wash themselues with holy water.
  • 6. The Dositheans spared not their bodies. But for this, and for affecting prayse for their virginity, they were reputed heretiks by Epiphanius. shoulde not then the Iebusites and others, that whip themselues and affect virginity, be kalendred in the same order?
  • 7. With the Capernaits the Massepriests expoūd Christs words of eating his flesh and drinking his blood carnally. are they not then both to be ranged among heretikes?
  • 8. With Simon Magus the Pope and his folowers thinke it no sin to buy and sell the graces of the holy ghost, and other spiri­tuall things. the folowers both of Simon Magus and of the pope worship images, and vse common women.
  • 9. Jrenaeus lib, 1. aduers. haeres. c. 23, rangeth the Basilidians among hereticks, for that they vsed images, inchauntmentes, and diuers, exorcizations. and yet they coulde not coniure breade and wine out of the sacrament, as the papists suppose they do by theyr enchantments, the Papistes do also exorcize water, salt, and spirits as they say.
  • 10 Carpocrates for the worship of images is reputed an he­reticke by Irenaeus lib. 1. aduers. haeres. c. 24. and Marcellina for burning incense to images, and adoring them, as Saint Augu­stine testifieth de haeres. c. 7. the papists therfore dong the same things cannot escape the like censure.
  • 11. The Carpocratians and Basilidians were accompted he­reticks for concealing and hiding the Misteries of their religi­on, [Page 32]leaste holie things shoulde be cast to dogges, as is testifi­ed by Irenaeus lib. 1. aduers. haeres. c. 23 and Epiphanius haeres. 24. and. 27. they are then simple, that repute the papists catho­liques, dooing the same things, and vsing the same reasons with these heriticks.
  • 12 The Marcosians did baptise in a strange language, as Epiphanius testifieth haeres. 34. Irenaeus lib. 1. aduers. haeres. c. 18. sheweth, that they greased such as they baptised, and that they vsed to giue their followers dying, extreame vnction, Epi­phanius saith that Marcus broughte in [...] or transub­stantiation in the Eucharist, and that his followers accompted themselues perfect. how then can we accompte the papists catholiks, that haue borrowed from Marcus and his folowers so many branches of theire heresies?
  • 13. The Nazarites stand condemned as hereticks for mingling Iewish Ceremonyes with Christian religion, as we read in in Augustine de haeres. c. 9. and Epiphanius haeres. 29. Jt is an easy matter therfore to iudge in what termes the papists stand, that consecrate paschall lambes, and in theire sacrifice vse so many Iewish obseruances.
  • 14. The Heracleonites gaue their folowers extreme vnction, as we may reade in Augustine de haeres. 16. and Epiphanius hae. res. 36. it appereth also, that in this ceremony they vsed a strāge language, and for proofe brought the words of Sainte Iames the 5. where he speaketh of annoyting the sick. who then seeth not, that popish extreame vnction doth sauor of this he resy?
  • 15. From the followers gf Helzai and the Hereticks called Osseni the papists haue learned to sweare by bread and Salt, and to worship spittle and ragges, and to pray in a strange language for this was not done by catholikes, but by these hereticks, as wee way reade in Epiphanius haeres. 19. ante Christum,
  • 16. VVith the Marcionists the Papists separate mariages for religion, and teach, that Christ fetched soules out of hell. For that was doctrine firste taught by the Marcionistes, as [Page 33] Epiphanius signifieth haeres. 42.
  • 17 Both papists & Messalians beleeue, that baptism cutteth a­way only former sinnes, and in their prayers hope to be hearde for their much babbling.
  • 18 The Angelicks were condemned for worshipping An­gels, and praying to them, as we reade in the commentaries of Theodoret in Coloss. 3. and in Augustine de haeres. c. 39. Epipha­nius haeres. 38. doth condēn the Casās for inuocating both good and bad angels. Tertullian also in his book de prascript. ad­uers, haeret condemneth them that serue angelt. doe the pa­pists then think it catholike religion, to worship and serue An­gels, and to call vpon them?
  • 19 As the papists doe proue their religion by forged mira­cles and lyes, so did the Seuerians, which therfore were ranged among heretickes by Saiut Augustine de haeresib. c. 24.
  • 20 The Papists c. proposuists. dist. 82. call mariage fleshlie pollutions, and say, that maried folkes liue in the flesh, and and cannot please god. But for the like doctrine the Tatians and Encratites were adiudged hereticks.
  • 21 As the Manicheys cōdēned mariage in their priests caled ele­cti, & absteined frō the cup in the Eucharist, & gaue to christ a body extended to diuers places, and not solide, so do papists.
  • 22 Montanus first broughte in lawes of fasting, and ex­tolled vnwritten traditions, and was author of oblations for the dead. The firste is prooued by the testimony of Apolloni­us in Eusebius his history. The last two poynts are made eui­dent by Tertullian following Montanus his heresy, and deri­uing them from his Paracletus in his booke de corona militis. Why then shoulde not papists offending in the same poynts be reputed Montanists?
  • 23 Further I haue shewed in my late suruey of Popery chap. 8. that as the pepuzians, honored Pepuza, so the Papists ho­nor Rome, that with the Catharists they hold, that a man may performe the law perfectly, and bragge of their purity & perfection, that with the I acobites and Armeniās they make the images of God the father and the holy ghost, that with the [Page 34] Staurolatrians & Chazinzarians they worship the crosse, that with the Collyridians they worship the virgin Mary and offer consecrated hostes in her honor, that with the Circumcelli­ons they murder such, as are opposite to their faction, that which the Priscillianists they periure themselues, and teach ae­quiuocating periurie, that with the Eutychianistes they giue Christ a body without iust dimensions, or circumscription, that with the Pelagians they extol the force of free will, and dimi­nish the praise of gods grace, that with the here ticks menti­oned by Jrenaeus they accuse scriptures, and to make short, that they haue embraced many other old condemned herefies.

As for the master of Sētences, Innocent the third, Thomas Aqui­nas, Scotus, Albert, Durand, Steuchus, Harding, Stapleton, Allē, Bellarmine, Baronius and other particuler agents of the Romish Church we are able to charge them with infinite hereticall o­pinions. But because our's duersaries doe not take themselues bounde to defend euery priuate mans doctrines and opinions, J will reserue the proofe hereof to some other place.

Finally if all doctrins brought into the church since the Apostles tymes sauor of heresies, as Tertullian affirmeth; thē we need not to doubt, but that al those popish doctrins cōcerning vnwritten traditions, apocryphall scriptures, the reading of scriptures in tongus not vnderstood, the being of Christs body within the accidents of bread and wine in the Eucharist, trāsubstantiatiō, the sacrifice of the masse, half cōmunions, the adoration of the sa­crament, the popes vniuersall monarchy, the popish wor­ship of saintes, reliques and images, the 7. sacramentes, the me­rits of workes, and such like nouelties, as are broughte into the Church by the pope and his complices, are mere here­syes.

Chapter 9. That popish religion is new, and not as the Pa­pists call it, the old religion.

ANtiquity in matter of religion cartieth no small weight with it in the reputation of Christiās. Saint Iohn. 1. epist. 1. [Page 35]saith he declareth vnto vs, that which was from the beginning. and Ephes. 2. we reade that the church is founded vpon the prophets and Apostles, Iesus Christ being the chiefe corner stone. Jf then popish religion was not frō the beginning, nor can be iustified to haue proceeded from christ, or his apostles or the holy prophets; then is it for the noueltie thereof to bee reiected. But that is so apparant, as hee that will deny it, muste needes speake againste his owne conscience and knowledge, if he haue either conscience or learning.

  • 1. The masse is a principall matter, which papists contend for. Yet is the same a playne corruption of Christs institution of the Eucharist, and wholy repugnant to the apostles doctrine. Christ taking bread said, this is my body. but the masse priests deny, that any breade remaineth in the sacrament after the words of the institution spoken. He said, take and eat. The Massepriests say to the people, gape and gaze, and in the mean while eat and drinke all themselues. He said do this in remem­brance of me. they offer vp Christ in honour of saints. He commanded all to drinke, that receiued the other kind. They ex­clude all but the Priest from the cup. He ordeined the sacra­ment to be receiued of the communicātes. they receiue it not, but oftentimes hang it vp, cary it about, and adore it. The A­postle 1. Cor. 11. sheweth, that the sacrament was instituted to declare the Lords death. but these celebrate the masse in tongues not vnderstood, insomuch that few papists vnderstand what is doon in the celebration of the masse.
  • 2. Christ certes, neuer instituted the Popes monarchie. Nay, where the Apostle Ephes. 4. speaketh of the ministers of the church, this great monarch is not once named. True it is, that Christ said to Peter, feede mysheepe, and promised. that to him he would giue the keys. But what is that to the Pope, that is no Apostle, nor in any thing like to Peter? further Peter had no monarchicall power giuen by these words. For equally were the Apostles called, and authorized. Much lesse therefore are we to imagin, that any bishop had this vniuersal monarchy be­stowed on him.
  • [Page 36]3. Further it is mere madnesse to affirme, that either Christ or his Apostles taught the worship of the Crosse, or of images, or of Saints, or their reliques, or that they deliuered to their dis­ciples and folowers the popish doctrine of the 7. sacramentes, or of Purgatory and indulgences, or of the merites of congru­itie, or of the foundations and other pointes of Popishe Re­ligion.
  • 4. In our suruey of Popery we haue shewed, that those poynts of popery, which the Church of England refuseth, are repug­nant both to auncient councells, and the auncient fathers of the Church. The auncient fathers of the Church, and Bishoppes of Rome neuer thought, that any one bishop had authority aboue a generall councell. The sift canon of Nice forbiddeth to re­ceiue any, that were excommunicated by other Bishops. The 6. Canon of that councel equalleth other Bishops to the bishop of Rome. in that councell, it was decreed, that Priests should not be separated from their wiues. The councell of Eliberis con­demneth the superstitious lighting of candles in churchyards, and pictures in churches. The councell of Gangra taxeth such, as disprayse mariage, or despise the oblation of maried priests, or refuse to eate flesh, or condemn such as weare common ap­parell. The councell of Laodicea condemneth the worshippe of angels. Neyther is there any abuse in Popery, that is of any an­tiquity, but lightly the same is taxed in some ancient councel. The popish worship of angells, images, crosses, and such like, halfe communions, straunge and vnknown tongues, and other abuses of popish religion likewise are either not knowne, or generally condemned by the fathers.
  • 5. The auncient Christian religion came from Hierusalem. but the popish worshippe of images and saints, the doctrine of the carnall eating of Christs body, transubstantiation, halfe com­munions, indulgences, the popish doctrin of purgatory, and the popes monarchy came neuer from thence.
  • 6, Finally we find when and where the principail points of po­pish doctrin, which the church of England refuseth, were esta­blished by the synagogue of Rome. the worship of images was [Page 37]first receiued and established in the idolatrous second councell of Nice vnder Irene.

Gregory the 7. first tooke on him the vse of both swords, and began with sorce to depose Emperors, and to translate king­domes from one to another,

Innocent the third first brought in transubstantiation, and au­ricular confession in the councell of Lateran.

The conuenticle of Constance first decreed, that accidents in the Eucharist subsist without a subiect, and that all Christians be­side the priest were to content themselues with one kind in the sacrament.

Eugenius the fourth, in the conuenticle of Florence, as is said, setled the doctrin of purgatory and the popes supremacy. then also was deliuered the doctrin of the 7. sacraments, and esta­blished first by authority.

The rest of those popish doctrines concerning the sacrifice of the Masse, indulgences, and such like deuises, which we re­fuse, were lately confirmed in the conuenticle of Trent. From thence the papists deriue the authority of the missalls, breuia­ries, and other rituall books. If any thing be taught by them more then this contrary to the sound forme of faith deliuered by the Apostles, the same hath bin receiued either from olde hereticks, or els from later Popes of Rome.

That religion therfore, which papists teach ouer and aboue the christian faith, is newly deuised, and not to be deriued from the Apostles, or prophets or ancient fathers of the church.

Chap. 10. That Popish religion, is impious and blasphemous.

THE people of God vnder the law were so zealous of Gods glory, that they vsed to rend their cloths, if they did heare any man vtter any thing soūding like blasphemy. Nay for the word that signifieth [Page 38] blaspheming, the Hebrewes vse the worde of blessing, which sheweth, that all our actions shoulde tend to the prayse of god, and none to his dishonor. Is it not then straunge, that Christians, which shoulde excell all others in zeale and loue towards God, should either professe or suffer popish religion, that is so full of impieties and blasphemies against god? This they thinke to wipe away with one impudent denial. But this name of blasphemy is too deep grauen in the forehead of the whore of Babylon, to be defaced with any deniall.

For first the Pope challengeth to himselfe the name and honour of God, as is euident by the chap. satis. dist. 96. and c. inter corporalia. de translat. pral. and the Canonists giue vnto him that name and honour, as is to be seene in the glosse in c. cum inter. extr. Ioan. 22. de verb. signif. and in the commentaries of Felin in c. ego N. de iureiur ando. and Baldus in l. vlt. Cod. sen­tentiae rescindendae. Stapletō in his epist. to Gregory the 13. before his doctrinale principles doth call the pope supremum numen in terris: that is, the soueraigne god of the earth.

2. Secondly blasphemously the papists translate the honour of Christ to the Pope. they call him the head, foundation, and spouse of the Church, as appeareth by the disputes of Bellarmine lib. 2 de pontif. Rom. c. 31. and by the glosses of the Canonists. Abb as Panormitanus saith, that Christ & the Pope haue but one consist­ory. This honour also the Pope is content to take to him, as by the Chap. quoniam. de imunitate. in. 6. and diuers other decre­tales it appeareth. In the booke of Ceremonies hee applieth to himselfe these words, which Christ vttereth of himselfe, all po­wer is giuen to me in heauen and earth.

3. Thirdly they giue the name and titles of God to creatures. Biel lect. 48. super can. missae, saith the prieste is the creatour of his owne creator. the same blasphemy is also found in Innocentius de mysterijs missae, and in Stella Clericorum, and was vttered by Bonner to certaine Priestes in the beginning of Queen Maries dayes.

4. Fourthly they confesse theyr sinnes to angells and saints, as well as to God; as is euidently proued by their common con­fession [Page 39]in tfieir missalls, Horatius Tursellinus in his Epistle to Peter Aldobrandini before his history of our Lady of Loreto, saieth, that god dooth at our Ladies pleasure gouerne the earth, and bestow at her becke heauenly gifts vpon men. Commonly they giue the office of mediation, to our Lady, to saintes and angells.

5. They teach, that the Massepriests are constituted priests after the order of Melchisedech. Nay they make the priestes media­tors for christs body, as it appeareth by these wordes of the masse, supra quae propit to ac secreno vuliu respicere digneris &c.

6. They are not ashamed to affirme, that a dogge, or hogge, or mouse eating a consecrated hoast doth eate christes true bodie, as we may see in Thomas Aquinas 3. p. q. 83. art. 6. and in. 4. sent. dist. 13, and in Biel, in 4. sent. dist, 12. in Alexander Hales, and diuers other schoolemen.

7. Nicholas the 2. in the chap. Ego Berengarius. dist. 2. de conse­crat. maketh Berengarius to confesse, that Christs glorified body is torue with teethe, and sensibly handled by the Priest.

8. Clemens the 6. in the chap. vnigenitus. extr. de paenit. et remiss. doth make Christe like to the sinfull people of the Iewes, in whome, as we reade Isay. c, 1. from the heade to the foote there was nothing sound.

9. Faber in his booke against the anatomy of the masse com­pareth christe to drūken Silenus, annon sayth he, mirificus Sile­nus suit christus: in another place he calleth him an enchan­ter.

10. Bellarmine lib. 1. de cult. sanct. c. 13. alledging a place out of Iustine Martyr, but most fasly, placeth angels before the ho­ly ghost, and woulde haue them worshipped together with the holy trinity.

11. Julius the third called for his Peacock in despight of god, and nothing is more common among papists, then blasphemies & imprecations, as is confessed by themselues in the Romish cate­chisme.

12. In the Romish breuiary the blessed virgin is called dulcis a­mica [Page 40]dei, that is, the sweet friend of god, & the happy gate of heuē. They giue vnto her also power ouer her sonne, and say, iure matris impera redemptori, that is, by thy motherly power commād the Redeemer of the world.

13. Bellarmine lib. 1. de cultu sanctorum c. 23. aloweth these spe­ches of friars speaking to a woodē crucifix, thou hast redeemed vs, thou hast recōciled vs to thy father. he confesseth also in his 1. booke de iudulgentijs, that saints may be called redeemers. Tho­mas Waldensis in his prologue ad Martinum quintum appli­eth these wordes of the Apostle; Lord saue vs, wee perish, to the pope.

14. Bonauenture or rather some falsary vnder his name appli­eth those diuine prayses, which the prophet in the Psalmes gi­ueth to god, to the virgin Mary.

15. Of the scriptures most commonly they speak most blas­phemously, sometime calling them a nose of waxe, sometime a deade letter, sometime a killing letter, sometime comparing them to Aesops fables. Kellison in his suruey. p. 158. saith the deuill doth wrap himselfe from top to toe in scriptures, as if the word of god were the habit of the diuell.

He that list to see diuers other blasphemous doctrines & say­inges of the pope and his complices, let him reade the two bookes de antichristo et eius ecclesia, latelie set out by Master Powel a young man learned, zealous and paineful, that hath at large handled this argument. in the meane while we may see, that such as professe christian religion and true piety haue noe reason to like that religion, in which Christ is notoriously blas­phemed, and so many impieties conteined.

Chap. 11. That toleration of popery, is contrary to reasons of state.

FVrthermore with small labor it may be shewed, that popery is a religion full of contradictions, absurdities and foole­ries, [Page 41]and so contrary to holy scriptures, and the catholike faith of christians, as darknesse to lighte. falsehood to truth, and black to white. But this short answere will not admitte any such large discourse. beside that all these poyntes are at large prooued in the suruey of popery, published in answere to Kelli­sons inuectiue Suruey. Now therefore it shall bee sufficient to shew, that as popery is contrary to the rules of Christian reli­gion, so it si no lesse repugnant to reasons of state, and deroga­tory both to the Authority of Kinges, and to the libertie of Christians.

That popish religion is contrary to reasons of state and po­liticke gouerne ment, it apeareth firste, for that the same is ido­latrous, wicked, false, and contrary to gods true seruice. nowe what state can long continue, that either receiueth such a wic­ked religion, or else is carelesse for the establishment of gods seruice? Them that honoure me saith the Lord. 1. Samuel. 2. I will honor, and they that despise me shall bee despised. The Apo­stle also Rom. 1. sheweth, that the wrath of god is reueiled frō heauen against all vngodlines and vnrighteousnesse of men, which withold the truth in vnrighteousnesse.

Secondly it is alwaies dangerous to change lawes, and to reuerse matters heretofore orderly passed. But if popish religi­on were tolerated, then shoulde all those lawes cease, that concerne the articles of religion, the book of common pray­er, the forme of administration of sacramentes, the kinges roy­all authority in ecclesiasticall causes, the ministers of gods worde and sacramentes, and the postessions of the church. Fi­nally many things now well ordered, would then bee called in question. if then lawes be the bands, that conteine the com­mon welth in order, who seeth not, that a greate dislolution of state woulde followe if Popish religion were tolerated?

Thirdly the pope claimeth power to dispose of kingdomes, and to depose kings. and all his true disciples doe maintain his Claime. Js it then possible, that any state should ether liue vn­der such a tyranny, or tolerate such professed enemies of state?

Fourthly the same man pretendeth right to giue lawes to the state especially in ecclesiasticall causes, and to dispose of the liuings of the church, But I thinke noe state will giue this power to straungers, and enemies, that hath liberty to re­fuse it.

Fiftly we reade. that pope Paule the third in his bulle of ex­communication against King Henry the eighte, King of Eng­lānd, commanded his subiects to take armes againste him, gaue away his true subiects as slaues to those that coulde take them, dissolued all bondes, wherein any stood bound to him or his subiects, as is euidently aparent in the words of his bulle recorded in Sanders de schismate, & the collector of his Bulles. and this authority all pops claime, and al papists must de­fend. But it is strange, that any state should endure such indignities offered to princes and theire subiects.

Sixtly no man can serue the pope and his prince and coun­trye, especially beeing in opposition with the pope. howe then can the state admit such as depend vpon the pope, and are ready to exequute his commandementes and take them selues bound to do it vpon paiue of damnation? Nay Percie and other papists of late without his commaundement as they say, were in a fayre way to ouerthrow the state.

7. To restore banished men, to acquite condemned persons, & to let prisoners loose, that are in custody by order of law, is the moste extreme condition that lost common wealths may be drawn vnto, as Tully saith lib. 5. in Verrem. perditae ciuitates saith he, despe­ratis omnibus rebus hos solent exitus exitiales habere, vt dam­nati in integrum restituantur, vinctisoluantur, exules redusātur. But toleration of popery doth bring all these incommodities with it. shold we then basely subiect our selues to enemies, and traitoures, & take that course, which no state euer yeelded vnto, vnlessethe same were brought to extreme and desperate termes?

8. No state can admitte such as depend vpon forreine ene­myes and intertaine intelligence with them. For that were to imbrace within our bosomes the enemies of state. But that is [Page 43]the case of the archpreest, of the Iebusites, Massepreests, gun­pouder traytors and all their adherents.

9. No state can be well gouerned by two gouernors, and two diuers lawes. For as there is but one principall gouernemente In a state, so ought there to be but one authority, and one law. but if papists bee tolerated, then the pope must aswell be obeyed as the king, and the popes laws be ioyned with the kings lawes. furthermore the common wealthe will prooue a monster, not onelie with two heades, but also with two soules and two diuers kindes of proceedings.

10. The bonds of state are lawes, & the bonds, that tye subiects to their princes, are othes of allegeance, and loyall affection towardes them. But papists being dispensed with all by the pope respect neither lawes of state, nor othes of allegeance, nor loue due to princes. Howe then can any state tolerate such fellowes, as respect nether bonds of state, nor duty, nor obligation toward their lawfull princes?

11. Lawes punish such as contriue the murther of priuate persons, and much more such, as are ready vpon euery occasi­on, to stirre sedition. should then then the state tolerate such, as vpon the Popes commandement, and warrant, nay vpon the word of a seditious Massepriest, shall thinke it lawfull & me­ritorious to murther & empoyson any, that shalbe opposite to theyr factiō, or that shal be ready to exequute any mischieuous enterprise against the state? the papistes wil deny themselues to be in this case. But what should any man trust denials, that remembreth Percies and Catesbyes and Garnets late trea­sons?

12. If we beleeue not rules of state, yet let vs consider in what daunger states stand, that haue in theyr bowels many Iebusites, Massepriests, and their complices, ready to execute the popes will, by examples and precedents of former times. And first let vs remember how many enterprises were made by them in the late Queenes dayes of famous and blessed memory, to bring their country vnder the commaund of strangers. Next, what attemptes they made against that innocent princes life. [Page 44]Thirdly, what libells they set out to the disgrace of the prin­cipall gouernors of the state. Fourthly let vs consider, what stirrs and rebellions they raysed in the dayes of King Henry the 8. King Edward, and Queene Elizabeth. Fiftly it may not be for­gotten, how they made a league in France against the king, and cruelly murdered King Henry the third, and empoysoned di­uers, that stood in their way. Sixtly the massacres of Fraunce, and cruell executions in Flanders shew, what they wil do here, if once they thinke themselues strong enough. Seuenthly. if we forget all the rest, yet may we not forget Percies late treason, who in the ruines of the Parliament house, meant to bury both King and state, and to massacre all Christians, opposite to the popish faction. Lastly, if of nature papists were quiet; yet will the Pope neuer suffer them to rest, vntill he haue his will.

Our last reason of state against Popery is, for that the same is both enemy to princes, and most grecuous to christian sub­iects; which remayneth now in particular chapters to bee handled.

Chap. 12. That popish religion is enemy to kings.

THat popish religion is enemy to all kings profes­sing a contrary religion, J think, the papistes them­selues will not deny. For experience sheweth, that they persecute such, both with armes, and laws, and censures Neither do they only make opē wars vpon them, but also by priuy murdrers, & empoysoners seek to destroy them, as may be proued by many particulars. And now if any mā re­ply & say, that neither Clement the 8. nor this pope now raig­uing, tooke this course against his Maiesty and other christian kings professing true religion; we aunswer first, that it is vn­certain how far the pope was engaged in Percies late treason, and what secret practises popes both haue, and do continually [Page 45]set forward. And secondly, that want of occasion and meanes hath rather hindered their violent and furious courses, then any change or alteration of their former resolution in oppugning their opposites.

But suppose his maiesty and the state were not of a contra­ry religion to the pope; yet it shall be prooued, that popery is aduerse to Kings, that like well inough of that religion. For first all kings liuing vnder the popes obedience, are the popes sub­iects. Boniface the 8. declareth it in the chapter vnam sanctam. ext. de maior & obed. where he saith, it is necessary to salnation for all men to be subiect to the Pope. Now what greater indigni­tie, then to make kings the popes vassalls and subiects?

Secondly, Bellarmine lib. 5. de pontif. Rom. c. 6. sayth, that the pope hath power to take away kingdomes from some, and to bestow them on others. The same doctrine is also maintained by Robert Parsons in his seditious book of titles. He doth also traiterously affirme, that the people may sometime lawfully proceede against princes. VVilliam Rosse in his book de iustareip supra reges im­pios & haereticos authorit. c. 2. affirmeth impudently, that the right of all the kings and kingdomes of Europe, is layde vpon this foundation, that the state or people may depose their kinges. But grant this; and then are kings tenants at the popes, and peoples will. For what is more easy, then to impute grieuous crimes to princes, if the pope or seditious mutins lift to quartell with them?

Thirdly, Bellarmine lib. 5. de pontif. Rom. c. 6. determineth, that it is not lawfull for Christians to tolerate a king, that is an infidell, or an heretike, if he go about to draw his subiects to his re­ligion. The papists therefore, as we see, are taught to make it a matter of consciēce, to depose their kings, and the massepriests set them on to rebellion. Pius the fift, excommunicated all such as would not take armes against Queen Elizabeth. and Clerke and VVatson first, and lately Percie and Catesbie, and theyr complices attempted the Kings destruction, albeit, they say, he is not declared excommunicated. Nay admit a Prince were not aduerse to the pope in religion; yet if the Pope pretend any [Page 46]matter of quarrell vnto him, his subiects are stirred against him and hee is excommunicated, as may appeare in the Duke of Ferraraes case, excommunicated by Clement the 8. because he wold not deliuer vp into the popes hands, his dukedome of Ferrara.

Fourthly, suppose a king keepe good correspondence with the Pope; yet he is not within his kingdome, as papists teache, to make ecclesiasticall lawes. nor may refuse to obey the popes ecclesiasticall lawes. But he is no soueraign king, that eyther receiueth lawes of other, or hath no power to make lawes for his subiects in matters of externall Church gouernement.

Fiftly where popish religion reigneth, there the clergie is exempt from the kings courts and gouernment. Bellarmiue in his treatise de exempt. Cleric. setteth down these propositions, first that Clerkes in ecclesiasticall causes are freed from the com­maund of secular princes by the law of god. Next, that Clerkes are not to bee iudged of secular iudges, though they transgresse temporall lawes. and lastly, that princes in respect of Clerkes, are not souesaigne princes. E [...]eanuel Sae in his first edition of Apho­rismes for confessaries saith, that the rebellion of a Clerke against his King is not treason, because hee is not the kinges subiecte. His words are these, Clerici rebellio in regem non est crimen laesaema iestatis, quia non est subditus regis. So wee see, that the doctrine of popery maketh kings but half kings, and depriueth them of a great part of their subiects.

Sixtly the Pope in c. quia nonnulli. de immunitate ecclesiae. ex­empteth the goods and possessions of Clergy men from tolle and custome Doth it not appeare then, that Popish religion de­priuing the King of halfe his reuenewes, doth also weaken his estate, and make him oftentimes vnable to defray his ordinary charges?

7. In all states where popery is professed, a greate part of the kings reuenewes is taken from him, and bestowed vpon the pope, and his kingdome is thereby much impouerished.

Finally did the King neither respect his Royall authority, nor his enemies; yet if he meane to secure himselfe from the [Page 47]hads of Cuttorotes, and priuy empoisoners, he may not endure the king-killing Iebusites, nor the popes proctors, that stirre vp warres against princes, that are enimies to the Pope, and by all meanes seek to perswade men to take away their liues. These fellowes caused Henrie the 3. of France anno 1589. to be most cruelly murdered by a Dominican Frier, and the like they at­tempted against king Henry the 4. now raigning. Jf God had not watched for the safety of our King and state, Catesbie, Percie, & Faux had by fire & gunpowder destroyed the King, the Queen, the Prince, and all the Lords, Iudges, and com­mons assembled in parliament. How many they haue lately empoysoned, we refer to Gods secret iudgement. That the pope dooth entend the destruction of all Christian princes, whom he excommunicateth, it is not to be doubted, seeing he armeth their subiects against them, and promiseth, not onely remission of sins, but also rewardes to such, as lay holde vppon them.

Whosoeuer therfore meaneth to reigne securely, and to main­taine his regall authority, must diligently prouide, that his sub­iects professe not popish religion, that is so opposite both to his authority, and security.

Chapter 13. That popish religion is greeuous both to true christians and to papists themselues.

THat popish religion is greeuous to al true Christians, it cannot wel be denied. For who is not vexed, espe­cially, if his hart bee enflamed with true zeale, seeing the holy scriptures abused and accused of imperfection, insufficiency, and flexibility, and popish tradi­tions either aequalled or preferred before them? what true christian can endure to see Christs honoure and office emparted to angels and saintes, and idols worshipped more fre quently and [Page 48]deuoutly, then the true and euer liuing god? What zealous Christian doth not burne with indignation to see the man of sin to dominere in Christs Church, & to call himselfe Christes vicar, the heade and spouse of the church, and to exalt himselfe aboue al that is called god? Finally who wold not greeue to see gods holy name and truth blasphemed, as it is by the teachers of popery?

Furthermore, as Christ was greeued to see the house of god made a denne of theues, so it cannot chuse but greeue his disciples, to see the house of god possessed by Antichrist, and al true teachers chased away, oppressed, and murdred in places, where his complices can preuaile. there also scriptures in tōgs vnderstood of the multitude are suppressed, and the Popes hests followed more diligently, then the lawes of God.

Thirdly what can be deuised more greeuous to a christian soule, then to see gods true worship suppressed, & idolatry & superstition publikelye mainteined, and of ignorant people so grossely abused?

Fourthly as nothing is more pleasing to trué Christians, thē fréedome of conscience, and liberty of true catholike religion: so can ther be no greater vexation of conscience, then to see the institution of Christ in his holy sacraments and worship viola­ted, and mens consciences forced to embrace errors, and true professors cruelly persecuted.

Finally it is no small vexation of spirit for free Chri­stians, to see princes made the Popes vassals, and his exequuti­oners to murder such, as professe the truth; for free mē to endure the Popes exactions and pillages, to heare the vntruth and ca­lumniations of his agents defaming innocent christiās with notes of heresy, schisme, and other most greeuous crimes.

Nay so heauy is the yoke of the popes tyranny, that thē papists themselues are forced to complaine thereof, and would noe doubte cry outlouder, if they durst. Petrus de Alliaco in his booke de reformat. ecclesiae complaineth of the principall abu­ses, which were most greeuous and burdensome. The first was the multitude of the popes lawes, the second was the frequent [Page 49]vse of excommunications and other censures of the Churche. The third was the heauines of the popish prelates exactions. be­side these three, he shewes, that the multitude of religious or­ders, and begging friars was a heauy and intolerable bur­then in the church.

The Germans not long sence collected a hundred matters of grecuance offred them by the pope, and his Clergy and offi­cers, and presented them to the pope, desiring redresse. The speciall poynts are set downe in their petition entitled centum grauamina Germaniae, &c.

So many abuses reigned in the Church of Rome some hun­dred yeares agone, that the bishop of Chems writing thereof a speciall treatise called it, onus Ecclesiae, the burthen of the Church.

Aluarus Pelagius also that liued some time before Martin Luther, began to discouer the errors and abuses of the church of Rome, and doth most greeuously compleyne of them, intitu­ling his booke de planctu ecclesiae, that is, the lamentation of the Church.

And this hath been the complainte of diuers Christians, as we may perceiue, by some Epistles of Petrarch, and other writings of Arnold de villa nona, of Nicholas Orem, Thomas Bradwardine, and many others.

The papists themselues feele the greef of auriculer consessions, the fraudulent practises of the friars in theire absolutions, and enioyning of satisfactions.

The multitude of the popes lawes, & the burthen thereof lyeth heauy—vpon their consciences, for their friars teach them, that they binde the conscience.

The vow of single life in many youngmē & women doth work desperate effects. When they see thē selues haltred, they runne into a greate dissolution of manners, and grow carelesse, what sinnes they commit.

The massepriests liue in great subiection to theire prelates, and the rules of mōkish life ar greuous to al, that professe those for­ged religiōs. And therfore few obserue the rules of their pro­fession, [Page 50]none long doe well content them selues to liue vnder them.

Jn Italy and Spaiue they mure vp their Nunnes, and yet neither walles nor lawes can keepe them in order.

The taxes imposed both vpon the clergy and laity are ma­ny and greeuous. No act of religion almost is done without paying. of these payments the pope rayseth great trea­sures.

If any transgresse the popes lawes, out flye suspensions, ex­communications and interdictions, and no release is graunted with out greeuous compositions, especially if matters con­cerne the popes prerogatiue.

Finallie if any spurne either against the popes authority, or agaynste any poynt of his erroneous religion, then hee passeth through the hands of the inquisitors, and to the racke, if not to the fire he goeth. if a man be suspected, he is a long time imprisoned. if he be conuicted, then is he to passe to the fire, & his goods are seysed, and his wife and children vtterly empo­uerished. And of these cruel exequutions kings and princes are the ministers. Neither dooth the father respect the child, nor the wife the husband, if the pope doe accurse him. nay often­times without form of law, eyther they cause such as they sus­pect to be empoysonned, or massacred. and vnder this gouern­ment do papists liue. Is it not then strange, that free men shold endure this slauery, and that Christians shold not seek remedy for so greeuous oppressions?

Chap. 14. That the petition of papists for a toleration of popish religion, is voide of reason.

IOhn Lecey in his preface doth vant, that the petitiō of his cō ­sortes for toleration of popery is conformable to reason. But [Page 51]little doth he seem to vnderstād, what is reason, that requireth things so cōtrary to truth, law, & reasō. For first what reasō can he pretēd to desire the practise of a religiō rebellious, seditious, fals, erroneous, foolish, absurd, new, strāge, idolatrous, blasphe­mous, and full of diuers other moste grosse abuses? either therfore the papists must clear their religiō from these crimes, or else confesse they haue small reason to demand a toleration for it. We haue iustified our charge in diuers treatises both in latin and English, and yet they answere nothing particulerly.

Secondly litle shew of reason haue they to desire his maiesty to admitte a religion, which depriueth him of halfe his autho­rity, halfe his subiects, halfe his reuenewes, and maketh him subiect to the pope.

Thirdly they doe without all reason demand the free exer­cise of a religion, that bringeth mens consciences into thral­dome. their persons into danger, and their landes and goods into the hands of tyrantes.

Fourthly the pope and massepriestes make merchandise of mens soules, and make little conscience to buy and sell chur­ches, altars, dignityes, heauen, grace and all spirituall thinges. They spoyle the poore, the widdowe and fatherlesse, and for maynteinaunce of their owne estates, make hauocke of Christian mens estates. Haue they then reason, to sue for such a bargayning and spoyling religion?

5. They shew thēselues deuoid of reasō, that admit masse priests into theire houses, that like owles fly the light and sight of the magistrate, that intertaine intelligence with forreign ene­mies, that deuoure theire substance, that like impure lechours abuse the wiues, daughters, and maides of such, as giue them intertainement, and pretending to make them Catho­like doe indeed make them Cuckoldlike.

Sixtly we finde by proofe, that Masse-preests and Jebusites haue combined thēselues with foreign enemies, & haue sought the destruction of the ire souereigne princes, & the thraldome of their natiue country to strangers. Jf any man doubted of this before, the horrible treason and rebellion of Percy, Catesby & [Page 52]their followers, and their wicked deseignements may resolue him. And therfore if reason may rule them, none of the kings true subiects can seek the aduancement of this treache rous religion.

Finally papists haue no reason to aske that of vs in England, which themselues deny to vs and our brethren in Spaine and Italie. There they will not cease their butcherly proceedings, nor put downe their houses of Inquisition. Neither will they be induced to suspend their penall lawes made against true Christians. What face and forehead then haue papists, to aske that in England of vs, which they will not yeeld to vs and our brethren in other countries? is it not reason, that they should doo to others, as they would haue others to do to themselues? and doth not the law quod quisque ff. quod quisque iuris. con­tain great reason, determining, that euery man should be iudged according to the law, which himselfe vseth?

But if papists wil needs, vrge things vnreasonable, then must they vnderstand, that true Christians haue reason to reiect their treacherous, false, erroneous, new, absurd, ido latrous and blas­phemous religion.

And next, that his Maiesty hath iust cause to abhor the pra­ctise of that religion, that (as hath bin foreshewed) maketh him the Popes vassall, and taketh away halfe his authority, halfe his subiects, halfe his reuenues, and bringeth the rest into questi­on. Now his Maiesty is in no daunger by the grace of God. if he can suppresse the growing faction of Antichrist. Sixtus Quintus in his declaratory Bull, anno. D. 1588. against our late gratious Queen confesseth, that hee had no meanes to proceede against her, as he had in countries professing popery, to deale with other princes. But let Massepriests gather their bands of seditious persons together and then both prince, and state shal incur great hazard.

Thirdly, the preachers of the Catholike faith haue good occasi­on to oppose themselues against these wolues, that seeke to enter vpon Christs flock. They seek to alter both religion and state, and will not rest before they haue depriued al true pastors [Page 53]both of their liuings and life. will not then true pnstors awake and vigorously resist them?

Fourthly, Wise politikes may not admit a religion, that will cause dinision, and trouble the peace of the state. Neither may they tolerate such as depend on strangers, and concurre with forain enimies.

5. The disciples of Christ may haue no felowshipp eyther with the priests of Baal, or the caniball Massepriests, that say they eat Christs flesh with their mouths and teeth, & swallow his blud into their bellies, or with the disciples of Antichrist, that seeke to suppresse the true catholike faith.

6. No true louer of his country can endure rinegued Iebusites and Massepriests, that are combined with forreign enemies, and seeke to bring their countrimen vnder the commaund of straungers, and to murder all, that are studious of the peace and honor of their nation, as Walleyes, and others Iesuites actions of late haue plainly declared.

7. Charitable Christians may not tolerate either a race of stur­dy begging friars, or a packe of lazy Monkes, or a swarme of caniball Massepriestes, which say they eat vp Christs body really and corporally, but indeed and really deuour the poor, the widow and the fatherlesse.

8. Men of honest minds and disposition are enemies to all le­cherous and fodomiticall Friars, Monks, and Massepriests. nei­ther will they salute them, heare them, or conuerse with them, least they be partakers of their sinns, and consequently of theyr plagues.

9. Christians maintain their Christian liberty, and haue reason to detest the doctrine of Antichrist, that enthralleth both theyr persons and consciences. Further as it pilleth theyr goods, so it destroyeth vtterly the soules of them and theyrs.

Finally, seeing they cut our brethrens throates abroade; no Christian man hath reason to suffer them to harbour here, pur­posing to cut our throats at home. Faux, Percie, and Catesbie, haue left a race of cutthrotes and gunpowder fellowes behind them. shold then reasonable men so far forget reason, as to har­ken [Page 54]to a petition so vnreasonable?

Chap. 15. That popish religion may not be tolerated, if we respect the groundes of christian religion and policy confessed by the papists themselues.

THat diuers religions are not to be suffered in a chri­stian common wealth, we haue before demonstra­ted by the confession of papists themselues. It re­steth therefore now, that we proue by generall po­fitions holden and confessed by the papists, that popish religi­on may not bee tolerated by princes and states, eyther pro­fessing true religion, or els holding the true rules of po­licie.

  • 1. First it is confessed by our aduersaries themselues, that no idolatrous religion is to be tolerated in any state. But it is clearly demonstrated, heretofore Chap. 7. that popish religion in di­uers pointes is idolatrous.
  • 2. Neither will they yeeld to permit any sects, or heresies but it is apperant, that monks, friars and Massepriests are diuided into sects. and manifestly haue we prooued Chap. 8. that popish religion is a masse of old, and new heresies.
  • 3. Further they confesse, that all impious and blasphemous opinions are to be seuerely punished, and neither by publike graunt to be authorized, nor by conniuence to be passed ouer. But hardly shall the papists be able to cleare themselues of the impieties and blasphemies, wherewith formerly they stand charged.
  • 4. Fourthly that cannot be true religion, that containeth ei­ther falshood, or foolery, or error. Nor do papists deny, that such false religions are to be repressed, and by lawes extermi­nated out of the commonwealth. But in our suruey of Popery we haue shewed, that diuers positions of popery are not onely [Page 55]erroneous, and false, but also foolish and ridiculous.
  • 5. Kings that are subiect to the Pope will not suffer any religi­on, if they can chuse, that is either preiudiciall to their dignity, or dangerous in respect of their safety. But many arguments & examples do shew, that popish religion is of that nature, as for­merly hath bin declared.
  • 6. The Popes themselues, albeit vsurpers, will not suffer any of their subiects to bind themselues by oath to forreine princes in enmity with them, or to entertaine intelligence with them. Why then should such as are sworn to the enimies of the state, and entertain intelligence with them, and practise against the state, be suffred in England?
  • 7. In Italy no man is permitted to harbour any priest or friar, that denieth the Popes vsurped supremacy. Why then, should the Massepriests and their adhaerents be tolerated among vs that deny his Maiesties supreme authority in the gouernmēt of the church of England, that is due to him both hy the lawes of god and man?
  • 8. Finally the papists, asmuch as they dare, resist the popes pil­lages, and cry out vpon his exactions. Shold true Christians then that are now released and freed from these burthens, admit a religion, which teacheth and vrgeth these manifold exactions and oppressions?

Chapter 16. An answere to the title of the petition of lay lapists, and the preface of Iohn Lecey.

NOw least any ignorant papists shold be abused by glozing reportes of their consortes, as if they were able, either to cleare these doubts, or to alledge iust causes of theire boulde request for a toleration of popish religion, wee haue thought it not amisse to examine the seuerall chapters, and partes of this apo­logeticall petition, adding our answers to their titles, prefaces, demandes, accusations, letters and idle discourses. The title & front of theire petition foloweth, to gether with Iohn Leceys preface.

A PETITION APOLOGETICAL,It is not credi­ble, that papists vvold either present, or signe and allovv such baggage stuffe. PRESENTED TO the Kings most excellent Maiesty, by the LayHereticks and idolaters deserue not the name of Ca­tholikes. Catholikes of England, in Iulie last.

In eo quod detractant de vobis tanquam de malefactoribus, ex bonis operibus vos considerantes, glorificent Deum in die visitationis.

In thatHere vvan­teth the begin­ning of the sentence, viz. haue your conuersation-honest. can vve then repute them honest, that cut of honest con­uersation? wherein they misreport of you, as of malefactors, by the good workes considering you, they may glorifie God in the day of visi­tation.

1. Pet. 2. v. 12.

Printed at DOVVAY by JOHN MOGAR, at the figne of theTo shevv, that they saile not alvvay vvithout cōpas. Compas. 1604.

THE PREFACE.

REuerend Sir.adde Iohn, and then it vvill stand thus, reuerend Sir Iohn. There came to my hands by the way ofThat is, by the nearest vvay about. Bruxels, on the xxviij. day of this mo­neth, a certaine Petition or Apologie of the lay Catholikes of England (as I stand3 informed) presented to his Highnesse about the later end of the Parliament: which semeeth so4 con­formable to reason; so5 absolute in forme of their submission, and so6 admirable for the as­surance by them offered for their7 Priests and Pastors: that the publishing thereof cannot but giue contentmente (in mine8 opinion] to al sorts of men, that desire both to be clearelye informed of the true state of things, and that iustice and equity shold take place, according to mens comportments and deserts, and not ac­cording [Page 57]to the preiudicate opinions of such,This had been truly spoken, if it had heen ap­plied to the in­quisitors of Spain & Italy. And vvith the great auda ciousnesse, and soly of these petitioners. whome nothing but the bloud and vtter beggering of Catholikes can satisfie. And therefore I thought good, in more publike manner then it was before, to make the world acquainted therewith.

Reasons of publishing this treatise.

THE publishing of this Apology cannot but tend much to hisJs it honora­ble for the king to submit him­self to enemies, and to receiue conditions of levvd subiects, as these petiti­oners vvould persvvade him? Maiesties honour,His Maiesties honour and seruice. and more to his satisfaction andA goodly se­curity, vvhen a kings life and state shall depend vpon a single threed of popish fel­lovves promi­ses. And a most simple satisfaction, vvhere nothing is performed, but only promised. security; for so much as the Ca­tholikes affectionate3 seruices and obligations therein contayned, must needs be arguments of some supereminent vertue and goodnes in his sacred personage, that could draw from them at all times such extraordinary effects of4 loue and deuotion: and the more manifest the5 protestations of their purgations shall appeare to the world, the more manifold shall be their bondes and obligations of performance, and perseuerance therein.

The Protestant 6 Prelates cannot with reason disalow thereof,The Prote­stant Prelates. because herein is nothing required7 at their hands, but a reasonable conference, and satisfaction in points of their mission and vocation: And when they shall make it euident out of the written word, that they are the true Sheepheards and Pastors sent from God to haue charge of soules they make profer without delay to folow them, and with all conformi­ty to obey them, and heare their voices: which when they shall proue, the controuersie is charitably composed, and though they faile of their proofs, yet they remaine as they do with their wealth, their8 wiues, their pleasures, and pallaces: the poore Catholikes desiring onely a se­cret and silent permission of such9 Pastors, as shall shew to them & the whole world, sufficient10 euidence and approbation for the charge of soules they vndertake. [Page 58]TheThey laugh at this pild prologue, that vvould threape kindnesse vpon them. Puritans herewith cannot be offended, if they peaceably,The Puritans. and precisely seek after contentment, and not contention: because they shall find diuers of their maximes zealously, or rather odiously conceiued by them against Ca­tholikes, ouerthrown &Soon may Iohn Lazy euacuate hu brain. but the principles of po­pish practises he shall neither euacuate, nor ansvver. euacuated by most euident demonstration and instances in matters of fact, practise, and experience: especially in that point of conditionall subiects, which is so much vrged by the Mi­nisterie.

TheThey shall soon trusse your schoolboy masse priests. flourishing and learned Academiks of Oxford and Camoridge may perceiue hereby that Catholikes know their PriestsAnd to re­quite their kindnesse, the massepriests knovv their follovvers, and their vvines & daughters intus & ad cutem. intus & in cute, Academikes of Oxford & Cambridge. & take them nei­ther for ignorant in diuinity, norTheir pitifull ignorance both in diuinity and humanity is too too apparēt. dunces in huma­nity; neither for Catalines towards their Senate, nor for Absolons towards their Dauid, that dare aduenture life, & liuing for their vertues and loyalties. And I imagine that if your Ministers were put to the like plunges, they would hardly find the like pledges: wherefore I could wish that your Ministers would endeuor rather to excell and surpasse them in their Godly qualities, then in their pam­phlets and pulpits to vrge the State to suppresse them with seuere ex­ilements and edicts, which are nothing but argumentes of their feare, andVVhetstones for lying they deserue. Their faces also are as hard as vvhetstones. whetstones of the others fortitude.

The godly and zelousThey are sory they attend not on the masse­priests to Tiburn, as they vvere vvont. Artizans and Prentises of Lon­don, and other places,The Artisans and Prentises may learne hereby to moderate themselues a little in their outragious alarms of Stop the Traitor, when they see an innocent Priest passe the streets: for by reading hereof they may be rightly and truely informed and instructed, how far the poore Innocent men are from treasons, and all treasonable purposes.

The Catholikes at home must needs hereby be comfor­ted, and animated in well doing, and faithfull seruing,The Catho­likes of En­gland. & obeying their8 Soueraign in pace & gaudio, if they may be permitted, and if not that, yet in suffering with ala­crity what shall be imposed vpon them for their religion when by his Apologie they shalbe disburdned of those former clogs & imputations of disloialty, and treason.

The Catholikes not only here in Flanders, but in the whole Christian world besides must needs be hereby much edified, and excited to the sincere practise,The Catho­likes abroade. and profession of zeale and piety towards9 God: of fideli­ty and obedience towards their10 Princes: and of a reuerent respect, and regard towards their Priests and Pastors, when they find in this [Page 59]present Apology, so rare and remarkeable an example of English Ca­tholikes constancy in the one, and conformity in the other: and such confidence for the third, that sithence the Apostles time, & the dayes of the primitiue Church of England, neuer the like President, either in the time of peace, or persecution hath been heard or read of; that the sheep should engage themselues for their shepheards, and make voluntary profer to be bound body forThey are not so mad I trovv body, & life for life for their fidelity except that famousHe died for Christ, and not for the cause of Antichrist, as the Popes martyrs do. Protomartir of England, S. Albane, who was to them herein a patrone and president: the end of whose blessed con­uersation, our English Catholikes beholding, do imitate his faith and fortitude, and do succeed him in a reuerentiall loue and deuotion towards their Pastors. Which heroicall mind and resolution of our said English Catholikes must needs be as famous to posterity, a it is repugnant to all worldly wisedome and policie; and must also needes be accompanied with asmuch honour and merit in the sight of God, and all good men, as it cannot but be incombred with dangers and dif­ficulties in the sight of flesh and bloud, and of all those quorum Deus venter est, whoseThis is pro­perly said of the Popes car­dinalls, & their adherents. God is only their belly, profite, and pleasure in this world.

Of this Apologie two copies were sent ouer, the one to France, and the other to Flanders: all one in sence and substance, but it seemeth that the copie sent to Flanders, was taken verbatim out of the first fountaine and originall: And that the other which came to Paris, was not altogether soQuod disso­nat verum non est, saith Hierome. ample and compleate. Therefore I haue thoughte good to aduertise you, that I haue followed and set foorth that copie, which I found, or at least presumed to be most consonant to the good minds and affections of them, whom it most concerned.

And thus willing you to make your profit spirituall of these my en­deuors, and of the sequent Apologie, desiring God that it may serue to mollifie the hearts of our heauyNo vvay so heauy, as the spanish inquisi­tors. aduersaries, and fortifie and cor­roborate the Saints and seruants of God in well doing, and patiently suffering, and carrying the Crosse of christ, and crown of thorns, which prick to the quick on euery side, I wish you the two most pretious iew­els that can happen to a christian sovle: ‘GratiamPapists study as much for the Popes grace, as for gods grace. in hac vita, & gloriam in futura.’

From my study in Dovvay, thisThat is, 12. dayes before the receit of the book which vvas the 28. of this moneth. 16. of October 1604.

Your very louing Sonne and seruant in Christo Dommo. IO. LECEY.

The answer to both.

HOw little our aduersaries respécte true and sin­cere dealing, wee may in part coniecture by the vntruths of thè title and preface praefixed before this petitiō. For firste they giue the title of Catho­likes to papists. whose religion is prooued seditious, false, er­roneous, hereticall, idolatrous and blasphemous, and in no sorte catholike, or professed of true catholikes; and secondly they pretend, that it was made by the lay papists of Englād, whereof J doe no suppose them to be so vnwise, as that they will auowe, what soeuer is sayde in this petition, or so pre­sumptuous, as to charge the King with disgraceful breach of promise, or to defame him with suspition of heresy, as these men do. Further the authors hereof page 19. do cite Caluine, Knoxe, Luther and Goodman, whose books lay papistes may not reade, and whose testimonyes they haue no reason to alledge, vnlesse théy haue read them. Leceys praeface con­cerning the conformity, and perfection of this petition, & the contentement to be receiued of all sortes of men thereby, is nothing but a pack of foolish and vntrue surmises, as we shall declare heereafter: alledging the wordes of, Saint Peter. 1, Epist. 2. they leaue out the beginning of the sentence, vpon which the words by them cited do depend. Haue your con­uersation honest among the gentils saith saint Peter, that wher­in they detract from you as malefactors considering good works, they may glorify god in the day of visitatiō. those words, haue your conuersation honest, being guilty in their conscien­ces of dishonesty, they leaue out, and translate by the good workes considering you, for considering your good works.

Further, their title, and testimony is not more destitute of truth, thē of reason. For neither is a petition, an apology, nor an apology a Petition, that they should call their discouse a peti­tion apologeticall. Nor had they reason to alleadge saint Pe­ters wordes concerning the good workes of Chrstians, who [Page 61]notwithstanding were reputed malefactors. For little doe they fit the cause of papists, whose good works are gheason and whose practises of treason and rebellion in so many re­cordes doe conuince them to be truly malefactors. The secu­lar preestes also confesse, that the exequutions done vpon Masse-priestes and theire adherentes were iust, and necessa­ry.

The preface of John Lecey, or rather lazy Iohn, is nothing else but an idle declamation in prayse of this pseudaposticall petition, and the authors thereof, wherein this scraping fel­lowe endeuoureth to tickel the galled backs of his owne compagnions with his forged commendations. But let them beware they trust him not to farre, least he draw them with­in the compasse of his own disloyalty, and bring them where Percy and Catesby left them.

The Lazy fellowe directeth his speech to some odde & namelesse sacrificer. for hee calleth him reuerend Sirre. but if the Masselouers were not blinded with affection, they might thereby see howsoeuer this geare is thrust forth vnder the name of lay papists, that all the aduantage proceeding therof, commeth to the polshorne preests of Baal.

In the entrance of his matter he maketh greate bragges, telling his frend, that this petition, or apology (he knoweth not whether to call it) is so conformable to reason, so absolute in forme of the petitioners submission, and so admirable for the assurance by them offered for theire preestes and pastorus, that the publishing thereof cannot but giue content­ment, in his opinion, to all sorts of men. But his performance is nothing correspondent to his greate countenance. For firste we haue already shewed, that this request for a toleration of popery is not only contrary to reason, but also to religion, & all Christian policy.

Secondly the submission, that they make, is very defectiue cōsidering theire denyall of the Kings authority in Ecclesiast icall causes, and their de pendance vpon the Pope, that clai­meth a superiority ouer the king. But did they submit them­selues [Page 62]wholy to his maiesty, yet shoulde they doe nothing but that which is required of all good subiects.

Thirdly theire admirable assurance is most admirably ridi­culous: For who doth not wonder and laugh, to heare assurāce offred for the life of so great a King, and so potent a state, by a few thridbare fellowes, we know not, who they are? the parliament house had beene blowne vp, who shoulde haue sued their bonds? who should haue brought them into the Starchamber for periurye? Againe when the Pope so easily dispenseth with oathes and dissolueth contracts, what rea­son hath any Christian to depend either vpon him, or his ad­herents. for either oth, promise or bond?

Besides all this, our prologue, where hee thinketh himselfe horribly eloquent, speaketh playne contradictions, & foole­ries. For firste if the petitioners had such reason, as he preten­deth, what should they neede to make a submission, as ha­uing committed some greate crime? againe what submission can a subiect make, to his souereine, that it is not required of him by duty? thirdly such as make such absolute submissi­ons, as he talketh of, neede nor to put in bonds, or pledges. Fi­nally it is foolery to thinke either that papists are true catho­likes, or that such, as ar truly informed of the continual practi­ses of the fierye Iebusites and massepriestes, agaynste the state, will like of their vnreasonable requestes, and no man can take them to bee wise, that charge their iud­ges with praeiudice before hearing, but to say or signify, that nothing can satisfie the state, but the blood and vtter beggary of Catholikes. or rather papists, is plaine villany, and not to be proued againste any gouernor of this state, No, they desire their reformation, and not their destruction or hinderance, and much it were to be wished, that Percy and other papists had been no more malitiously affected to vs, thē we to them. Alledging reasons for the publishing of this treatise, he dis­puteth like a wilde man, running far beyond his witte & rea­son. firste hee saieth that the publishing of this Apology cannot but tend much to his maiesties honor, and more to his satisfacti­on [Page 63]and security: as if those did honoure him, that charge him with breach of promise, & note him with the stain of heresy & hatred to catholike religiō, as the petitioners do. Further what security and satisfaction can those yeelde his maiesty, that esteeme neither othes nor bonds, when the pope con­tremandeth them? but did they meane to keepe both; yet prinate mens bonds are no security for such a king & king­dom. They talke J confesse, of loue and deuotion to the king. But it appeared but little, by the practise of Brooke, Clerke, and VVatson first, & les lately by the treason of Percy, Cates­bie and Faux, who of meer loue sought to blow vp the king & the whole parliament. to omit to speake of their secret com­binations and practises, it is no good signe, that they seeke to satisfie the King, and to serue him deuoutly, when they seek to set vp a religion displeasing to God, disgracefull & hurt­full to the King, and most praeiudiciall to his subiects.

Secondly He supposeth the Prelates of the Church of Eng­land cannot with reason disallowe this petition, seeing no­thing is required at theire hands, but a reasonable conference, and satisfaction in poynts of their mission and vocation. But it seemeth he meaneth to giue them but little satisfaction; that refuseth to giue them theire due titles, and telleth them of, I know not what wealth, pleasures and pallaces pretēded to be enioyed by them. Hee is also very ignorant. that imagineth, that the teachers of the truecatholike faith, can abide a false wicked, idolatrous, hereticall, & blasphemous religiō, or true subiects treason and rebellion, and very impudent to call true Bishops in question for theire vocation and mission, hauing no colour of defence eyther for the mission and vocation of Masse Priestes, to sacrifice for quicke and deade, as for the Pope to rule the whole Church, or for the Car­dinalls to practise the troubles of Christendome. Further he was not wise to talke of Bishops winess being allowed by sainte Paule, seeing the periured Romish preistes forswearing mariage and swearing continency, doe notwithstanding keep concubines, whoors, and Bardassaes. As for the cal­ling [Page 64]of our prelates, and ministers, it hath been often and sufficiently iustified already, and shal be againe, when the in­trusion of the pope, and his poleshorne crewe, of sacrificing preeests into the Church shal not by any means be maintei­ned, or coloured.

Thirdly he seemeth very carefull, not to offend the Puri­tanes, as he calleth them. But it is offence inough, to giue the names of faction to true Christians. Furthermore, if the pa­pists be no better able to pleade for themselues and theire religion, then these petitioners haue done; not only such, as they call Puritanes, but also all other good Christians will condemne them to be neither half subiects, nor condicionall subiects, nor subiects at all. As for their religion it groweth euery day more odious and execrable then other.

Fourthly the schollers of Cambridge and Oxford of all men rest worst satisfied with this petition, being voyd both of learning and reason. as for the conceipt which ignorant crea­tures haue of masse preests, they regard it not, knowing thē to be but shallowe fellowes in diuine matters, though very profound in rebellions and treacherous practises. miserable are they, that followe such guides, and trust such false fugi­tiue compagnions.

Fiftly the Artizans and prentizes of London would make a wiser speake, then this petition. so seely defences are therin made for the popish preests, that how so euer they thought on them before, they cannot chuse now, but both cry out a­gainste them and stoppe them, as false fugitiues, seditious traitours and professed enemies to their prince and country. In the meane while the masse preests haue litle cause to thāk Iohn Lazy, that maketh them pleade theire cause before arti­zans and prentises, who generally detest them and theire ab­hominable doctrine and practises, and hope to see thē short­ly hold vp their hands at the barre for treason.

Finally the papists at home and abroad will be very sory to see theire cause so nakedly handled, and so weakely de­fended; and, if they be wise, will curse him, that published so [Page 65]bare a discourse giuing vs occasion to discouer theire trea­cherous, hereticall, and wicked doctrines, and other myste­ries of the popish faction. As for the example of Saint Albā and of his teacher, it fitteth the papists in no sorte. Those two knew no one poynte of that wicked doctrine of papists, which the Church of England condemneth, neither was Al­bane martyred for the popes quarrell, or the doctrin now cō ­teined in the decretales, but for the faith and doctrine of Christ and his Apostles, being as loyall to his gouernors as the Jebusites and their complices, are peruerse and disloyall. And therfore at vnawares, where the prologue wold vse the example of the primitiue church of England, he printeth priuatiue church, shewing himselfe to be a member rather of the popes priuatiue church of England, that is depriued & woulde depriue Christians of all true faith in veritie of reli­gion, and sincerity in conuersation, then of the true primi­tiue Church founded by Christe, and gouerned by the Apo­stels and their true successors.

But what shold J need to stand longer about the examinatiō of this poor speak of this rude & Lazy prologue, who so far forgot himself in his dates of his discourse, that he publisheth in print the 16. of octobre, this apology, that as hee saith in the beginning of the prologue, came to his handes the 28. of that month. which if he be able to make good, then he hath sent vs rather a prophesy, then a preface, telling vs what the lay papistes pleaded, some 12 daies before their pleading came to his handes,

Chap. 17. An answere to the two first chapters of the petition, con­teining causes both of the petitioners long si­lence, and of their breach of silence.

IF the two first Chapters of these laye mens petition had beene spared, it mighte percase haue beene imputed for wisdome vnto them. For then neither theire ingrati­tude in not acknowledging his maiesties rare [Page 66]fauors towardes them gratiously pardoning their offences, nor their presumption in accusing him for breach of promise, nor their vntrueth in charging his maiesty, the parliamente and state, with rigorous and cruell dealing against them, nor their vaine brags in pretending that they were so forward in maintening the Kings title, and the prin­cipall meane, that placed him in his royall throne, woulde so clearely haue appeared. But seeing they woulde needes ac­quaint vs with the reason of their present speech, and for­mer silence, let vs heare them, what they can say.

A PETITION APOLOGETICAL, PRESENTED TO the Kings most excellent Maiesty, by the Lay Catholikes of England, in Iulie last.

Chapter 1. The cause of our silence.

MOSTHis grace you abuse, his souerainty you deny, his might you hinder. Mighty and gratious Soueraign. Many are the reasons that haue caused vs to expect with per­petual patience, and profound silence, your Maiest­ies most gracious resolution for some benigne reme­dy, and redresse of our moste greeuousYou vvrong his Maiesty, charging him to be a perse­cutor, and your cause shevving your selues vn­thankefull for his fauour. calamities and afflictions: as the confidence of a good cause: the testimony of an incorrrupte conscience: the me­mory of our constant and continuall affection to the vndoubted right and Title, in remaynder of your renowned Catholike Mother, to the Crowne of England: the imputations, Crosses, and afflictions, we suf­fered many3 yeares therefore: the publique and gratefull acknowled­gment that your saide glorious Mother made thereof, at the time of her Arrainement and execution, in the presence of the Lords there [Page 67]assembled for her conuiction, vttering these words:Her bludis shed, & yet re­maineth peace & authority to work them redemptiō of her so desired. VVo is me for the poore Catholikes, and the miseries I foresee they are like to endure for their irremoueable affection to me and miue: If I vvere as free as mine estate and innocency requireth, I vvould gladly redeeme their vexations vvith my dearest bloud.

The same zeale and promptitude after her decease, we shewed in your Maiesties right, andHis Maiesties right is but pretention to these lay papist. pretention to the Crowne of England, the oppositions wereParsons did indeed oppose against the Kings right, in his booke of ti­tles, & so did al his folovvers made by vs and our Catholike brethren and friendes abroade and at home, leauing nothing in our power vndone, that might lawfull ad­uance your Maiesties rightful Title, as Heir apparent to the Crown of England, against all practises or proiects to the contrary.

The L. Monteagle M. Fran. Treshā Sir Lewis Tresham, in the Towre of London. OurVVhen there vvas no re­medy. forewardnes in proclayming your Maie­sty without any further warrant then the right, and iustice of your Title, and the loyalty and affection of our harts.

Sir Tho­mas Tresham at North-hampton. TheWas it dan­gerous to pro­clame the king? dangers and difficulties that some amongst vs passed in performing thereof, in times so green and doubtfull.

The Vi­count Mon­tague largely casting mony among the people. The generallRather greef, sorovv, and anger. ioy and applause shewed by vs, with remarkable signes of infinite contentemente at your Highnes entrance into the Realme, with dutiful offices of ioy and readines to proclaime and receiue your Maiesty, were performed by Catholikes, with such alacrity in most places of the Realme, and those in suchNone of these I hope, vvill either sub­scribe this peti­tion, or confes the Pope to be supreme head of the church. The Lord Winsor, the L. Mordent. distance one from the other, that they cold haue no intelligence one with another, how they should behaue themselues in that occasion: which maketh it euident, that so generall a consent, in so suddaine and important an affaire, of persons so by places deuided, could not proceede from any other fountaine, but from an vniuersall and setled deuotion to your Maiesties vndoubted Title.

All which offices of our loue and loyalty, we assure our selues, are aswell knowne to your Maiesty, as your Maiesties Cā ­dor & Clemency is knowne vnto vs, & by vs blazed throughout the Christian worlde: And not by our tongues and pens onely are these your heroicall vertues made so notorious, as they are by the often publique andWill you say the King hath broken pro­mise? gracious promises also, & protestations, which your Maiesty (out of the infinite bounty and magnanimity of your minde) hath made aswell to Princes abroade, as to priuate Men at home: as well before as after the Queenes death, as well be­fore as after your entrance to the Realm; both in priuate and in pub­lique; [Page 68]both in Palace, and Parliament, that you vvoulde haue no bloud for Religiō. that you vvold hane no sale mony for conscience cōtrary to the vvord of God, that you vvold review the lavves made against Catholikes and giue order for clearing of them by reason, in case they baue beene in times past farther, or more rigorously executed by the iudges then the mea­ning of the lavv vvas.

The intended performance of which your most gracious promises receiued a memorable commencement in Iuly last past, some fewe dayes before your Royall coronation, when by speciall order of your Highnes, without any suite or motion of Catholikes, certain Recusāts of the best quality and ability, out of diuers parts of the Realme, were sent for to Hampton Court by the Lords of your Maiesties priuy Councel, and were by them very respectiuely and curteously vsed, & also assured by the saide Lords, that your Maiesties Royal pleasure and Clemency vvas to exonerate the Catholikes of this realme from henceforth of that pecuniarie mulcte. of xx. pound a moneth for re­cusancy, The xx pound a Moneth for Recusancy released by the Kings vo­luntary pro­mise in Iuly, 1603. which your Maiesties grace and relaxation the saide Lords signified that they shold so long enioy as they kept themselues vprighte in all ciuill and true cariage to vvardes your Maiesty and the State, vvith­out contempt: whereunto reply was made, that recu­sancy might be held for an act of contempt: It was au­swered by the Lords of the Councell, that your Ma­iesty vvoulde not accompt Can men re­fuse to concur in gods vvor­ship, and yet be guiltlesse? recusancie for a contempt: And this your Maiesties gratious order and pleasure the sayde gentlemen recusants, were willed to signifie to all other Ca­tholikes.

Which grace proceeding from your Maiesties meere clemency & voluntary good will, in that moste dangerous time of the discouery of the conspiracy of the LordBut contriued by Watson & Clerke, tvvo Romish traite­rous martyrs. Gray and Cobham, semed to vs so inuiola­ble and so little subiect to chaunge or alteration, that comparing these bountifull effects with the repose & trust, which your Maiesty (in your Printed booke to your Peerles son) seemeth to put in them that were faithfull and resolutely affected to your Mother, and with the speech your Highnes made the first day of the Parliament tending to some moreBevvare least your presump­tuous challen­ges & treasons alter not the kings course. temperate course in matter of Religion then was of late vsed. we had great reason to abstaine from farther importuningƲ Ʋhat then meant you by your importune petitions? your Ma­iesty, either by friends or petition, but to exspect with silence, patience and all humble submission, how your Maiesty should please to dispose of vs, without any diffidence or distrust, either in our own5 merites, or your mercy.

Chapter 2. The reasons that haue driuen vs toBetter it is to be silent, then to speak foo­lishly. breaech of silence, and to a necessary and iust defence.

BVT Alas (Dreade The Popes vassalls dread him not, nor count him supreme. Soueraigne) we see our filence mo­desty, and simplicity so abused by someThey should be indeed very indiscreet, if they cold not discerne your false religion from catholike doctrine. indiscreet Mini­sters, who in their Bokes and Sermons make it euident, they think no abuse or indignitie offred vs, sufficient to satisfie theireRemember your bloudy persecution & rigour in queen Maries cruell raign, you massacrers of Christians. rigorous mindes, or supresse our righteous cause, that wee are driuen thereby to breake our determinate course of filence, vrged and inforced thereto by these sequent occa­sions.

Firste,The firste reason. that wee see our selues, as superstitious per­sons, excludedNot for su­perstition, but either for re­fusing to ac­knovvledge the kings su­premacy, or for other your de­meries. from that supreme Courte of Par­liament, that was first founded by and for Catho­like5 men, was furnished with Catholike Prelates, Peers, & Personages, and was indowed with those Goodly Priueleges and prerogatiues by Catholike princes & so6 continued from the first conuersion of our Nation from Paganisme for so manie hundred yeeres without alteration, till the times of Edvvard 7 the VI, a Child, and, Queene Elizabeth a Woman: and by the lawes made by Catho­likes in those Parliaments, the honor, peace, and wealth of this realm hath been, and is8 maintained, and your Maiesties right and successi­on to the crowne, mightily (against all your aduersaries) fortified9 and supported.

We see daily,The 2. reason. billes and10 bookes exhibited againste vs in Parliament and elsewhere,11 taxing vs very vn­iustly, with most odious names of heret kes, sectaries, superstitious persons, and idolaters.

We heare that your Maiesty is often12 solicited to extirpate the very roote,The 3. reason. race, and memory of vs, out of your Dominions, and rather to admit13 Mis­creants and Iewes then Catholikes.

Wee heare a newe motion is made for the re­uiuing of theOnly against such as commit capitall crimes former capitall lawes and pecunia­rye paimentes, and other penalties,The 4. reason. rather charge­ing vs with a heauier hand, then easing vs of our former bur­dens: we heare that men are to pay for their wiues recusancie, which in the hardest and heauiest times neuer was admitted: that the hauing and keeping of a schoole master [not allowed by the Diocesan) is to be punished with xl. shillings a day: that all such as goe ouer to study in forraigne partes without speciall licence, are to be disabled of al in­heritance, Lands, Legacies, or other goods, chattels or possessions whatsoeuer. These instances duly considered, cause vs greatly to feare, that youre maiesty may in time, by theNone so cla­morous and importunate, as these petiti­tioners. importunat and dayly clamors and calumniations of our aduersaries, be incensed & incited against vs your most faithfullHovv are they the kings subiects, that subiect them­selues to the Pope, or faith­full, that so often oppugne their kings? subiects, wo liuing in certain securitie of theyr owne innocency, and your Maiesties mercy and bountie, laboure not by vnquiet oppositions to contradicte the false informations of our aduers part, but only rely vpon the prouidence of God almighties protection, and your Maiesties, who tanquam Pater patriae is and euer hath been, the certaine sanctuary, and common support of all iust and innocent men. And since the discharge of our mind, can in our poore opinion bring no other inconuenience, then light to your resolutions in such things, as your Highnes is now to determine of in this present Parliament, being the fittest time for your Maiestie to heare the desires and requests of your people, and we hauing no other meanes to make them knowne, but by this our dutifull Petition, we are the bolder to present vnto your Maiesties view this our simple and sincere Apology: least God should be offended with vs for our silence in matter ofHovv do they honor god, that serue saints and idolls? his honoure, leaste the Christian world should condemne vs of negligēce in defence of ourNo maruell if the cause of antichrist be poor and di­stressed, in the eies of Christi­ans. poore distressed cause: least our Children and posterity should argue vs of carelesnesse and pusillanimity in a cause concerning their liues, estates, & their very soulesDo you hope to be saued by seruing saints, indulgences, popish reconci­liations, and such trash? saluation: finally least our aduersaries shoulde insult ouer vs & repute vs tanquam confi­tentes reos, if after so many blowes giuen, we should not hould vp the Buckler hand to saue our heades, from vtter confusion and destructi­on, and leaue some monument to our posteritye of our zeale & de­uotion7 in negotio animarum, and our duty and affection,8 in cultu principum.

Yet so desirous we are to giue your Maiesty all possible content­ment and satisfaction, so loath not only to commit, but to conceiue a­ny thing that might iustly offend your grace, that being by the reasons aforesayd pressed to put pen to paper, and to haue recourse to your Highnesse by way of intercession, we seeke not for all that to impor­tunate [Page 71]your Maiesty with concourse of multitudes, nor with the sub­scriptions of thousands of your lay Catholike subiectes handsAs the Millenary minist­ers lately did. as some others haueOthers faults are no couer for your seditious courses. done, in alio genere] for the fur­therance of theire affaires: but some few of vs onely in the name of the Catholikes ofAll degrees knovv you to be falsaries, exhibiting a false libil in the name of al degrees. all degrees [who euery way ioyne with vs in our submission and purgation) doe present this our sincere Apology and humble Petition, wherein if we seeme more tedious for the diuers important points we must necessarily handle by this occasion, then is conueniente for men that deale with so mightie a Monarche; busied so extreamelie with the waightye affayres of so manye kingdomes: pardon [O noble Prince] this our indecorum, for that we are driuen to touch somewhat in this our discourse, which in par­liament we shoulde haue saide, if we thether had beene admitted: that which to our aduersarye wee woulde vtter if they had the patience to heare vs: and that which we shoulde answere to their si­nister suggestions, if we might haue that accesse to your royall person, as the extremitie of our cause requireth, and the true andThat appea­reth vvell by Watsō, Clerk, Brooke, Percy Garnet and their confede­rates. hearty af­fection we beare to your Maiestie and the commonwealth of your Potent Monarchie deserueth. It is not our meaning (most mightie Monarch) being meerly lay men, that make no profession of lettres, to examineThey thinke to slubber mat­ter, ouer vvith out examina­tion. curiously and contentiously all that our aduersaries haue thundred of late against vs, or to dispute with them in mood & figure, which combate we leaue to the diuines of both parts, when your Ma­iesty shall thinke good thereof: but with due respect to giue your Grace an accounte and reason of our beleefe and religion, and a full and ample securitie and satisfaction: of our fidelities and sub­mission,

The answere to the first and second Chapter.

THus we see the causes of their silence, and of theire speakeinge. but wee cannot see that they are either true, or sufficient. the first rea­sons pretended for their silence are these, as they tel vs. the cōfidence of a good cause, the testimony of an incorrupt conscience, the memory of their cōstāt & continuall affecti­on to the vndoubted righte and title in remainder of the king to the crowne of England, their zeale and promptitude shewed in his maiesties righte and pretention (as they call it) to the crown of Englād, theyr forwardnesse in proclaiming his [Page 72]maiesty King of England, and their generall ioy and applause at his maiesties enterance into the realme, and for these reasons they say, they haue in profound silence expected for some be­nigne remedy and redresse of their most greeuous cala­mities and afflictions. But first what absurde fellows are these to talke of silence, hauing of late time published so manye discourses, libells, rimes and pamphlets both in defence of themselues, and in disgrace of others, and presented so ma­ny petitions both to his maiesty, and to all, that could helpe them, or were likely to fauour them?

Secondly if the Massepreestes, and theire associates, had a conscience so incorrupte, as they pretend, and such confi­dence in their cause, as they boast; why doe they fly the light and hide themselues in corners? againe why doe they not make the goodnes of theire cause appeare, and particulerly clear themselues of those hereticall and treacherous doctrins wherewith they stand charged? they shew themselues most shamelesse, when they defend the popes clayme in deposing kings, and translating kingdomes, and adhere vnto him as his sclaues and maynteine grosse idolatries, and absurd nouel tyes to talke either of a good cause, or of a good consci­ence.

Thirdly if they indeede had fauoured the kings vndoubted righte, then woulde they not haue called it pretention, nor put him in remainder, as heere they doe. Nor would so ma­ny of them haue fauoured Parsons and Coluill, that haue op­pugned the kings title in bookes published to the worlde, nor haue receiued pensions, and interteined intelligēce with other clay mers and pretenders.

Fourthly those, which fauored the Iebusites and spaniardes, and pope did not then much applaude, when either his ma­iesty was proclaimed king of England, or firste entred into the realme. But when they sawe the states forwardnes; then whatsoeuer heauinesse lay at their hartes, they were for­ced to set on the best face they cold, and to do as others did though with smal alacrity, as the deiected countenances, hea­uy [Page 73]sighes and sobre cheare of diuers of them did declare Knowing the king to be of a religiō aduerse to the Pope, by the rules of the Popes decretales, which they regard as much, as the holy scriptures, they might not fauoure him, nor consort with him, if they had beene able to resist.

Lastly most vniustly they charge the state, as oppressing the papists with gre [...]uous calamities and afflictions, where­as their consorts in Spaine and Italy with all cruelty spoyle and murder our brethren, and the state doth only punish re­cusancy with pecuniary mulctes, and very rarely, and of few and of late tyme hath begun to exact them.

But had these fellowes so good a cause, and conscience as they pretend, yet should the same rather mooue thē to speak, then to keepe silence. For, who is not bolld to speake in a good cause? to mention the kings mother, or the conspira­cy of Gray and Cob ham (they shold say of Clerk and Watson the principall contriuers of that plot) they had no reason, being the causes of her destruction, drawing her indirectly into theire intricate practises, most dangerous to her person and that conspiracy proceeding onely from the inuention & practise of Papists.

The next causes of their silence were, as they say, the promises made by his maiestie both in publique and priuate, the courteous vsage of certain recusants at Hampton courte, and his maiesties speech the firste day of the parliament: But these are matter, that rather mighte moue them to o­pen theire mouths, and to giue thankes to his Maiesty for his vndeserued fauors, then either to suppresse his pray­ses in silence, or to mutinously to mutter, and to vtter wordes of discontentment, as if they had bene dealt withall hardlie and vniustly. Furthermore they do bewray their vngracious and crooked nature, that seeme to charge the king with breach of promise, and alteration of his courses, who pro­mised more then they deserued, and performed all that hee promised, and altered not his course of Clemency, though forced thereto necessarily by alteration of theyr lewde course [Page 74]and their agents importunity. For his promises at Hampton courte, which are principally vrged, this I answere, that in that place, neither was any toleration of religion demanded nor any such matter promised. nay the cause of the repaire of diuers recusants thither was the suspition conceiued of them, as if they were guilty of the preests treason, and not a­ny new motion for toleration. Thereuppon they prayed his maiesty to haue a good opinion of them, being guilty of no other crime, as they sayd, thē recusācy. And he like a most gracious king & father of his people answered, that the same shoulde be no conuiction, if other wise they d emeaned themselues loyally. Had they beene as dutifull, as his ma­iesty was benigne and gracious, they woulde not haue en­tred into those plots, and rebellions, which some did after­ward. That his maiesty did neuer promise any toleration of popery at any other time, a noble Counsellor did assure all that were present, when Digby vpon occasion did mention and vrge the same at his arreignement. His Maiesty saide hee as well before his comming to the crowne as at the very tyme, and alwayes sence, was so farre from making a promise, or gi­uing hope of toleration, that he professed, he shoulde not endure the very motion there of by any whatsoeuer. For his clement courses, against recusāts, & euil deseruing papists, I need not say much, the same being notorious to the world only J wish that this generatiō wold not abuse his clemē cy, but seeke to bee thākful for his former fauors thē prouoke his iustice by their cōtinued il carriage misdemenors, & secret plottings

The reasons which they alledge for the making and ex­hibiting this petition, are these. firste they tell vs that they are excluded as superstitious persons from that supreme courte of Parliament, that was firste founded by, and for catholike men. Next that daily bills & Books ar exhibited in Parliament againste them, taxing them with odious names of haereticks, se­ctaries, superstitions persons, idolaters. Thirdly that his Maies­tie is often solicited to extirpate the race and memory of pa­pists out of his dominions, and rather to admit miscreants and [Page 75]Iewes then Papists. And lastly that a new motion hath beene made for the reuiuing of former capitall lawes, and pecuniary payments, and other penalties. For these causes, they say they haue emboldned themselues to present to his maiestyes view this apology, and that firste, Leaste god should be of­fended with theire silence in matter of his honor, and next leaste the Christian world should condemne them of negligence in de­fence of theire distressed estate, and thirdly leaste theire chil­dren and posterity shoulde argue them of carelesnesse and pusil­lanimity in a cause concerning theire liues, estates, and soules saluation. and lastly least theire aduersaries shoulde in­sult ouer them, and repute them tanquam confitentes reos. But firste we answer, that diuers maters heere alleadged are false and some wicked and. slanderous, next that theire reasons are impertinent & not concludent. That papists are excluded out of parlia ment it may be proued false by the exāple of di­uers particulers, which I could name if I list. Thisis most cer­tain, that no Papisticall burgesse, or knight is refused in the lower house, vnlesse he refuse to acknowledg his maiesties supreme anthority: which if he doe, he is not only to be ex­cluded out of the house, but out of the lād, if he haue his right. Jt is also an old trick of falsity to affirme papists to be catho­likes they must shew that they hold Apostolike and Catho­like doctrine, or els renounce the name of catholikes.

Thirdly they erre grossely if they suppose, that Parlia­ments wer founded by papists professing the puddle doctrine of the popish sect, flowing out of the sink of the conuenti­cle of Trent, or that they were made for such as impugne the Kings authority, and adhere to forreigne enemies.

Fourthly they shew themselues not onely to be spreaders of false tales, but also ignorant of Parliament causes, that say that books wer exhibited against thē in parliament for that sacred senat is no place, where to exhibit books. But if in parliament time any Books were published abroad. it was to answere theire iangling supplications, and discourses, which thought to be heard for theire much babling.

Fiftlie ridiculously in the superlatiue degree they call thē ­selues the kings most faithfull subiects. The falsity thereof ap­peareth by the proceedings at VVinchester againste George Brooke a lay and lame papist and subiect, and his compli­ces, but much more is the same made euident by the flagiti­ous treason of Percie, Catesbie, Faux, Owen Baldwine, and theire consorts, and the rebellion, which there­upon ensued, wherein they expected, and the Iesuites and massepreests promised the aid and concurrence of al the papists in England. and many no question, woulde haue ioy­ned with them, but that they were taken before their tyme, and choked in the birth of their dangerous destinies.

Sixtly wickedly they slander the state if they suppose that any therein doe desire, that eyther Iewes, or other miscreāts may be admitted, and wrong his maiesty, if they say, hee gi­ueth eare to such motions. Nay hee desireth rather the cōuer­sion, then the destruction of papists, albeit they are the onely miscreants, that are to be feared in this land.

Finally it is no new matter, to make motions for restrai­ning the insolency of the massepriestes and their adherents. For if these petitioners be not old, such motions were made before they were borne. King Henry the 8. at the motion of his subiects repressed such. as shold attempt to maintain the popes authority, which is a main ground of popery. And long before his time were lawes of prouisions, and praemunire made, to stop the popes encrochements and dayly do recusants giue occasion to make new lawes against them. But admit inasse­priests and their adherents and the Popes truely deuoted creatures had been excluded out of parliaments, and that in bills & books they had been charged as sectaries, superstitious persons, hereticks and idolaters; and further, that his Maiesty had bin moued to take a course with them, and the parlia­ment, to aggrauate their penaltyes. and to prouide for the ex­ecution of lawes against them; yet haue these lame witted lay papists no cause, eyther to make these outcries, or to pub­lish these slanderous libells, not onely to the disgrace of our [Page 77]late gratious Queen, and King Edward that excellent spirite, but also against his maiesty, as if he meant to giue intertain­ment to miscreants, and knew not how to keepe measure in punishing papists and other sectaries and heretikes. For first the Parliament is no place for such as loue strangers, better then their owne princes, and depend vpon forrayners, rather then their countrimen. Secondly papists are no catholikes, nor were parliaments founded eyther by such as beleeued the filthy doctrine of popery pomped out of the popes brest in the conuenticle of Trent, nor for such caitiffs & miscreants as beleeue that doctrine.

Thirdly if such as in England adhere to the Pope, and po­sitiuely hold his doctrine, be called hereticks, sectaries, super­stitious persons and idolaters, they are not wronged. For the same is clearly demonstrated in diuers treatises, and part­ly in this answer. And litle are these lame petitioners able to say for themselues to the contrary. Nay they haue fauor, con­sidering their intelligence and practises of late with the pope and his agents, that they are not called far worse.

Lastly they haue no reason to complaine of penall lawes made against lay-papists. for the penalties are only pecunia­ry, and very remissely pursued. but the bloudy inquisitors, and the popes adherents murdre and massacre all, that professe true religion, in places where they command, and this had Percie and his compagnions doon in England, if they had pre­uailed. Further, themselues will not deny, but that idolaters, heretikes and sectaries may lawfully be punished. And if they should deny it; yet woulde the examples and practise both of Hezekiah, Iosiah, and other godly kings before Christs time, and of Constantine, Theodosius, and other chri­stian emperors since christianity began to be professed, plainly proue it. But it hath been and shall alwayes be plainly pro­ued, that papists are sectaries, superstitious persons, heretikes, and idolaters.

Their feare therefore, least God wold-be offended with them for their silence in this cause, is superstitious and very [Page 78]foolish. For god is rather displeased with such, as seeke to erect open idolatry, and to maintaine grosse superstition and heresie, as these ignorant lay papists, or rather lame Masse­priestes seek to do; then with such, as keep themselues within the lists of their ignorance, and hold their peace.

Secondly true it is, as they say, that their cause is poore, and more porely defended. And therefore great simplicity haue they shewed in prating of things aboue their capacity, and for this cause they stand condemned by all true Christians, which wold haue liked much better their sober silence, then their violent and foolish libells.

Thirdly their Children, whom these petitioners, that deuide themselues from gods church, do deuide from the Christian world, as being no part of it, shall in time to come haue iust cause to curse such parents as bring them vp in ig­norance of true religion, and open idolatry. And if they haue grace, will wish their babbling parents had neuer medled in this desperate cause.

Fourthly so far are they from making any iust defence a­gainst their aduersaries, that they giue both them, and others iust cause to insult and tryumph, seeing that the wittes of lay papists and their teachers beeing sommed and pressed toge­gether, no drop of reasō or piety hath proceeded from them, to season their vnsauory religion.

Finally they confesse, that they obserue no decorum, and yet professe, that they will not examine curiously, that which by their aduersaries hath beene thundred out against them, nor dispute in moode and figure with them. And yet they pretend to be desirous to giue his maiesty all possible contentment, and an accompt of their beleefe and religion, and a ful and ample se­curity and satisfaction, But if they obserue no decorum, it is not like they will content his Maiesty; and hardly will they giue satisraction to so learned and wise a prince without cu­rious examination of matters obiected. They must also dis­pute, if not in moode and figure, yet in some better forme, then now they do, if they will either proue vnto vs their dis­figured [Page 79]and euil qualified religion, or els iustifie vnto his Maiesty the reasōs of their rude request, that is not only sub­scribed, as approued by subscriptions of a thousand hands, (as that was of the Millenary ministers, of which these lay pa­pists talke idelly) but also with the terror of many thou­sands of the popish faction, as it were obtruded to his Maie­stie.

So we may see, that these petitioners are able to bring nei­ther truth, nor reason for the iustification of their cause kee­ping silence, when they should haue spoken, and speaking nothing to purpose, when they resolued to breake silence. But if we please to examine the true cause both of their for­mer silence, and this present petition; we shall find, that their silence proceeded partly from their great occasions beeing busied in diuers practises against the state, as these horrible treasons lately discouered do declare, and partly from the lewdnesse of their cause, that by farre better orators, then these laymen, cannot be defended. Contrarywise the occasi­on of their petition is not any wrong offered by vs, but ra­ther a wrong intended by them, and that both to his maiesty and to the state, while bragging of the numbers, forces and correspondēce with strangers, they endeuor to strike a terror into his maiesty, and buzzing these foolish tales into the ears of the multitude, desire to trouble the peace of the state. But the state of things being well known, neither shall his ma­iesty haue cause to feare their threats, nor the people reason to beleeue their foolish tales. For as they feede themselues, (like as all fugitiues and malcontents do) with a fond conceit of their owne strength without grounds of reason, so they feed their readers with words, and shewes, without any sound demonstration of any point of their erroneous religion. God grant, that the simple seduced papist may as well apprehend it, as we shall prooue it; and then will they hereafter be more wary, how they venture their state and soules vpon the masse-priests warrant, who vpon the hazard and losse of others, doe [Page 80]reape no small aduantage now, and seek to bring all into ad­uenture hereafter.

Chap. 18. Of the quality, number, and forces of English papists, and of their assurance, and resolution, which they praetend in their religion.

IT were much to bee wished, that thepa­pists of England did either well know them selues, and theire owne qualities, numbres, and forces, or else had learned, for what re­ligion they contend. For then neither would they, stand so much vpon theire merits, qua­lities, numbers and forces, nor yet once offer to talke of the assurance of their religion, for which they haue no ground; and this euerie other man doth acknowledge, seeing theire merites, if we respect fauor, to be slender, their good quali­tyes to be fewe, theire forces to be nothing in regard of his maiesties numbers of true subiects, and considering that thē doctrine of popery may not be examined by lay papists, and wholy resteth on the Popes pleasure, Theire pleading is moste simple, as the two chapters following doe de­clare.

Chapter. 3. The estate and quality of your Maiesties Catholike Subiects.

FOR the cleare vnderstanding of which two pointes, maye it please your Grace to consider; first what is the state and condition of your faithfulll and Catholicke subiects [Page 81]forThey vvould terrifie his Maiesty vvith shevv of num­bers, & reproch him as vngratefull, not re­garding their deserts. number, quality, and desert; next whatTheir religi­on is declared to be a hochpot of heresies, im­pieties, and no­uelties. Their grounds are vncertain tra­ditions, and the popes decreta­line fancies. Religion it is they pro­fesse, and vpon what grounds: lastly what they are of your Maiesties subiects of their Rank, that for former of future seruices, and submis­sion in all ciuill and temporall causes, against all both domesticall and forraigne enemies, haue and will go farther, or venter more willingly their liues & liuings for the honour and defence of your person, greatnesse, and posterity, then they, and their friends both haue, and vvill doe.

In deliuery of which points, we hope your Maiesty will expect no farther art, or eloquence then may be required of men plunged, and perplexed with theThe Pope be­like hath giuen his clients a purgation, that are thus trou­bled vvith fluxes and re­fluxes. But for vexations they haue no reason to complaine here in England, considering their vvealth and case at home, and the cruelty of their consorts abroad, and their deserts at home and abroad. flux and reflux of perpetuall vexations, which is truth that craueth4 iustice, and teares that crye for mercy.

It is euident (Dread soueraigne) that the subiects of your Maiesties Realmes of England and Ireland consist of Catholikes, Protestants, 5 Pu­ritanes, and other sectaries: the Catholikes and Catholikely affected in this Realme, notwithstanding the long persecutions in the late queens dayes, were at the entrance of your Maiesty to this Realme,6 esteemed to be as many, as any other of the sayd professions of Religion: and as for Ireland, few there are of that nation, that are of a­ny account or freehold,An Irishman a protestant is rara auis in terris. but are7 professed Catholikes besides those that are Catholikely affected.

And as for the Catholikes of this Realme, it is well known that their8 Ancestors haue deserued well of this commonwealth both in warre, and peace, both at home and abroad, and for their fidelities, and laudable seruices haue bin aduanced by your Maiesties progenitors, vnder whom they liued and serued, from whom we hope that in no point we9 degenerate only that which in them was esteemed the10 polestar of all their ver­tues (to wit) the Catholike Religion, is in vs11 punished for wickednes and impiety.

This did our Catholike Parents, dignified by your Maiesties catho­like progenitors, leaue vs to succeede them in their Religion towards God: their fidelity towardsYou succeed them in neither being neither sound in religi­on, nor affect­on to your prin­ces. our Princes, and theyr natiue freedome in this your Realme of England, which we haueSo malefact­ors loose their liberty. lost of late yeeres vnder the Raigne of our late Queene, for no other crime or offence, then for that we endeuoured to serue God as our Catholike forefa­thers haue done before vs, euer since the conuorsion of ourNot onely Christians, but also Pagans may be asha­med thus to ly. For not only the seruice of Saints, and Idolls vsed in the Church of Rome, but also the Popish Masse, and all those doctrines of popery, vvhich vve refuse haue been brought into the Church long after this conuersiō which they talke of. Country from Paganisme; and to saue our soules, which are more pretious in his sight, then all the kingdoms in the world: and although we were debarred from all offices and dignities, and liued as it were in perpe­tuall banishment and confinement: yet was it neuer heard that any one of our number of such suffering recusants, euerDid not the rebells in the North, Anno. 1560. and in Ireland An. 1599. and at other times lift vp their fingars and hands against the Queen? and are not the Papists in all places ready to rise against Prin­ces excommunicate by the Pope? lifted vp a finger to the least damage, or detriment in the world of our Prince or coun­try. And thus by these few lines your Maiesty may see the multitudes condition, and disposition of your Catholike subiects; who humbly prostrate at your Maiesties feet craue to be restored to their former and ancient freedom.

What we haue here spoken, or shall hereafter speake of our5 hard vsage in our late Queens dayes, we are driuen thereto by necessity, for mouing your Maiesty to commiseration, by comparing in your wisedom the grieuousnes of our punishment, with the quality of our deserts, that thereupon you may temper the6 asperity of the former proceedings against vs, which our late Soueraign her selfe in her later dayes began to do, giuing the world to vnderstand by the last procla­mation that euer she made in that kind, that she began to7 distinguish between Religion and Treason, and aswell therein, as in diuers other books and proclamations tending to that purpose, before published vpon any notorious execution vpon Catholikes, she diuers times, and by her Ambassadors to diuers Princes abroad did promise and pro­test, that her will and intention was not to punish her subiects for theirOur late Queen euer made profes­sion that she meant neuer to punish for Religion. Religion & conscience, whereby we conceiued som hope, and found some effect a little before her Ma­iesties death, and in this mind and disposition God did take her, and your Maieste found vs: which consi­dered, [Page 83]we hope your Maiestie hauing no occasion to hate vs, and we many old and new occasions to loue you, that you will rather imitate your predecessor in her first best, andOf her nature she vvas al­vvaies iuclined to mildnesse. But it had been better for her and the state, if she had per­mitted her iud­ges to execute her lavves. last disposition tending to mildnes mercy, and moderation, then in her other hard and sharpe courses: sithence the fruits and effects of the one, wereThe fruites of a sweet & mild course. ioy, peace,Or rather discomfort, re­bellion, penury. abundance, and vniuersall vnion, and combination of minds and affections, both at home and abroad (which your Maiesty see­meth most to desire) and the harbingers and hand­maids of the other, haue beenThe hand­maids of blud and persecu­tion. wars,Or rather victories a­gainst our ene­mies, and dis­contentment and hurt to none, but mal­contents and traitors. dissensions, discontentments, bloud, and beggery; (which your Grace cannot so well digest.) And that appeareth most euidently by the first twelue yeares of the late Queens Raigne, which as they were free from bloud and persecution, so were they stawght with all kind of worldly prospe­rity, no Prince was for that space better beloued at home, or more honoured or respected abroad, no subiects euer liued with greaterThen vvere the papists most vvicked and vngratefull, that liuing thus securely and contentedly practised against her, & sought her bloud, being set on by Pius Quintus. se­curity or contentment: neuer was the Realme more5 opulent or a­bundant; neuer was both in Court and Countrie such a generall time of triumph, ioy, and exultation: but no sooner did she begin to alter6 her course, and to enter into bloud, but all was7 filled with feares and suspitions at home, with8 wars and diuisions abroad, and with conti­nuall frights and allarmes of strange attempts, either against9 her person or state: and in fine when her treasure was10 exhausted, her subiects and kingdomes extreamely impouerished, and all the king­domes almost about vs disgusted, and in open tearmes of iealousie and11 hostilitie with her, she began againe to thinke of her former fortu­nate dayes, and to incline to a12 milder course, as the onely meanes to setle her and her Realme in peace, security, and former prosperity: [Page 84]which times compared together, do demonstrate that the seuerity of lawes made against Catholikes, were theLavves made against papists are the onely bands, that hold the flate toge­ther, and the best meanes vve can vse to contrecarre the mischiefs in [...]eded by them. forerunners of infinite mis­chiefes and miseries, And least your Maiestie beholding such bloudy and strange lawes made against vs, with theirThey vvere alvvaies most slovvly execu­ted. rigorous execution by the space of so many yeares in so long a Raigne, as was that of our late Queen; might thereby coniecture that such new and neuer hearde of decrees, could not without vrgent or notorious occasions haue beene inuented, constituted, and so seuerely executed; least this apprehension of these former proceedings might make the like impression in your mind, and auersion from vs: we humbly craue your Maiesties gratious eares and attention: And when you shall reuiew, and consider deeply the lawes made against vs, & compare them with the objected crimes, that then some ouerture may be proposed to the present Parliament, for clearing the lawes by reason, which is the soule of the law to them, that distinction may be made by iustice betweene the innocent and guilty persōs: for howsoeuer the lateThe reason that might moue the late Queen to make lawes against Catho­likes. Queen might haue pretention to make them, both by reason of herA shamelesse slander. It was only a deuise of the popish fa­ction. illegitimation by her own Father in publique Par­liament notoriously diuulged, and the jealousie she euer stood in of the Queen your gratious Mother, both for the back and alliance she had with Fraunce, and the right she semed to haue by theThe Pope is the Church to these men, and by the same reason his close stoole may be their chappell. But if they giue the Pope power to excommuni­cate princes, and to depose them, these popes church­men are but mean subiects. sentence of the Church, pronounced against the diuorce of her Father; and the diuers censures and5 excommunica­tions promulgated against her: Yet your Maiesty [of whose rightfull succession and most lawfull, and legitimate possession of this Crowne,6 Satan himselfe being put to his shifts can make no doubt or difficul­ty; against whom no7 Cōpetitor either hath, or had purpose or power to contend,Vide D. Giffords cō ­mission, and Mōsieur de Be thunes letters. whom the8 Sea of Rome is so far from censuring, that she hath,9 already censured all those that shal any way seek to giue you any disturbance or molestation, and with whome all the Princes in Christendom are in perfect peace and amity; and [Page 85]whom Catholikes haue as yet no wayHath the king no reason to be offended vvith the tu­mults & pra­ctises of papists in Scotland & England? vvhy then vvas Watsō hanged and order ta­ken to perse­cute the Scot­tish rebells? vvhy vvas the lavv executed against Faux, and Digby, & other traito­rous papists? offended, but by all meanes endeauoured to serue, satisfie, and content.]His Maie­sty hath no such reason to continue the lawes a­gainst Catho­likes, as the late Queen had to inact them. Your Maiesty [we say] for these respects, hath no such ap­parant cause to continue those lawes, as the late Queen had to inact them, the reasons and foundati­ons of those lawes, being by this happy mutation of state, time, and persons vtterlyNeuer as long as the king pro­fesseth true religion: or re­fuseth to be­come the popes vassall. remoued.

If then [Dread Soueraign] we haue been, are, and will be [as we haue and will demonstrate] as loyall,As the leaguers vver to Henry the 3. of France, vvhose throat they cut, Or as Percy and Catesby of late vvere to our King. faithfull, and affectionate to your Maiesty, your pre­decessors and posterity, and euen to those Princes that dealt most hardly with vs, and to the good and peaceable estate of our Country, as any sort of your Maiesties subiects within the Realme of our Ranke whatsoeuer: we see not how by authority we can be driuen to forsake our Catholike4 Fa­thers faith and beleefe, vnlesse authority can by reason5 conuince vs that our faith is infidelity, our Religion superstitron, and the seruice we vse Idolatry, or the6 Doctrine we receiue heresie. These are points first to be decided and determined amongst Deuines and learned men of both parts, and therefore that Magistrates should proceede against vs, as men conuicted of those crimes, before our cause be heard and determined, by them that are by God7 appointed to handle those high and important points of diuinity: we hope your Maiesties cle­mency and piety will not permit: But iudgement8 being past on our side already, in so many generall Councells abroad, and9 conuoca­tions and Parliaments at home, commending and approuing the faith we professe, what reason can giue life to that lawe, that doth reuerse a sentence so authentically giuen, without the full form of iustice and processe therein required?

Chapter 4. The reasons vvhy vve are so resolute in our Religion.

Reasons of Religion.THE first reason that we giue of our faith and Re­ligion [Sacred Soueraigne] and why we ought not [Page 86]to suffer therefore as delinquents is, that neitherThe Turks and any other heretikes are able to say so much as these do, albeit they proue nothing. obstinate pride, nor presumptuous pertinacy,The 1. reason. nor dislike of order or Discipline, nor contempt of autho­rity, nor curiosity, affectation of nouelty, or discontentment in our priuate humors maketh vs so constant and resolute in the profession thereof: but our consciences meerly so informed and inforced in ma­ner, by theProue this grace, and ex­hibit this holy vvord, and then you say somthing. instinct of Gods grace, and reuelation of his holy word and will: but our vnderstanding captiuated in obsequium fidei by most euidentIn no Re­ligion but the Catholike only do all these Testimonîes concur. Testimony of holy Write, of Vnity, Vni­uersality, Succession, Antiquity, andFevv lay pa­pistes vnder­stand scripturs in strange tongues, and in vulgar tongues they may not read them. Hovv then come they to knovv, that scriptures make for them? do they beleeue the pope and his emissaries, that giueth them black for vvhite? authority of Scriptures,VVith vhose vvorks you are but little ac­quainted. Fathers, Saints, Doctors, Councells, Parliaments, Virgins, and Martyrs, which all concur onely, and jointly in theVVhat is that to those that professe the popes particular doctrine? Catholike Religion, and in no other profession whatsoeuer: which considerations accompanied with the feare of Gods judgements, the danger of6 Hell fire, and the desire of eternall Saluation, command vs by the rules of reason, in the practise and pro­fession of that Religion, to obey the law of God7 before the lawe of Man.

It is an instance and maxime that suffereth no ex­ception, that neuer any generall or vniuersall8 inno­uation,The 2 reason or alteration in matters of Faith or Religion from bad to better, hath been heard of, either in the whole world, or in any particular nation, be it either from Iudaisme, Gentilisme, Pa­ganism, Atheisme, or Idolatry, but that the commission and vocation of the messengers haue been authorised Domino coope­rante & sermonem confirmante sequentibus signis: Mar. 16. our Lord working with all, and confirming the word with signes that followed: which sithence our new messengers and refor­mers, as yet, haue not duly, nor clearely shewed [pretending as they do, to purge Christendome of superstition and idolatry] how can they in reason craue at our hands credit, or conformity to the new lawes made on that behalfe? God is ipsa vita, lux, & veritas. God that is the life, light,The 3. reason. and truth it selfe cannot giue commission, credit, and authority, to death, dark­nes, and falshood; but it is most euident and cannot be doubted of or denied, that the first Apostles and Conuertors of this our nations of England, Scotland, Ireland, France, and Germany, were sent from the Church of Rome, & deliuered vs the same Romane faith we10 now pro­fesse;9 [Page 87]the same Masse, and the same Sacraments; and preached the selfe same Doctrine, Domino cooperante & sermonem confirmante se­quentibus signis: our Lord working with all, and confirming the worde with signes that followed. Reason then concludeth thus, that either God in this case hath giuen testimony to falshood, or else the doctrin confirmed by the testimony of God is true and auowable, and not to be forsaken for feare of any humane lawes, till we haue like testimony from Heauen to the contrary; and when our aduersaries shall duely reproue ours herein, and make their ownƲ Ʋe haue proued it clear­ly. But the ca­niball masse. priests stick al­vvaies in this brake. mission as manifest by the word of God, then if we do not conforme our selues to the new lawes imposed vpon vs, worthily we are to endure these late inflicted penal­ties for matter of recusancy.

To conuince vs then, that either we haue not the true Scriptures,The 4. reason. or interpret them not as wee ought, or that we dishonor God in honouring his Saints, or erre in the number, or nature of our Sacraments, as that our doctrine is false and defectiue, and to condemne vs, and punish vs therefore as Heretikes and Idolaters, requirethAs if ordina­ry pastors vver not to reproue errors accor­ding to the do­ctrine of the prophets and Apostles, vvith­out extraordi­nary authority. in all reason an absolute com­mission from God: the which when it shall be produced, willingly we will obey.

If they alledge Scriptures, the Scriptures are com­mon to vs both,The 5. reason. yet more likely in reason to be ours then theirs: because that if the Church of Rome had not conserued them, and communicated the same vnto vs, our aduer­saries had been at this dayIf Rome had sunke many yeers since, yet had the scrip­tures been pre­serued. Scripturelesse: the very originall Bible, the selfe same numer [...] which S. Gregory sent in with our Apostle S. Au­gustine, being as yetWhere? fur­ther vvhat ma­keth that for you? reserued by Gods especiall prouidence as a Te­stimony,We recei­ued the Scrip­tures from the Church of Rome. that what Scriptures we haue, we hadAs if vve had in England no Bibles, but Gregories Bible: or as if Gregory vver the author of the Bible. them from Rome, and haue nothing of our refor­mers, but that we haue not so many books of Scrip­tures6 discanonised and reiected, because they be ex­presse Testimonies against their new and negatiue Religion.

If they stand vpon the sence and true interpreta­tion, we stand on that point more confidently then they, they hauing no further warrant then their7 priuate spirit, and we relying on the assistance of the holy Ghost therein promised to his8 Church for the instruction of all truth; which is Columna & firmamentum veritatis, the piller and foundation of truth. If they fly to the Fathers, for one place euill vnderstood and somtime falsified, somtime mutilated, & somtime wholy corrupted, we produce a thousand, not by patches nor mam­mocks [Page 88]as they do, but whole pages, whole chapters, whole books; & the vniforme consent of all the ancient fathers and Catholike Church.

If they presse vs with their passed Parliaments and Princes, for one of theirs we haue an hundred, and for a Childe King, and aBetter a vvo­man Queen, then a vvoman Pope. Woman Queene, wee haue for vs so many, so Wise, so learned, so religi­ous, so Victorious Princes, as our Histories without thē would be very barren, our Names obscure, our clergy miserable. our Bishops beggarly, our Parliaments confused, our Lawes intricated, our Vniuersities without Colledges, our Colledges without Schollers, our Schollers without maintenance. Reason then the life of the law, requireth to our vnderstanding more ample andThese suppose the Popes de­cretalls more authenticall then scriptures authenticall euidence: before wee bee cendemned by lawe, as superstitious or irreligious. The faith we professe, is thatIt is no more like it, then false doctrine to faith. fayth & religion which Saint Paul to the Romanes so highly commendeth,The 6 reason. Rom. chap. 1. which therefore is called Catholike and Romane, becauseThe church of Rome euer was and is the Mother Church. all the Churches in the world either did in their beginnings. or doe for the present agree v­niformely with the sea of Rome in vnion and com­munion of faith, doctrine, and fellowship; hauing re­course thereto as to theThe old church of Rome vvas the Mo­ther Church. But vvhat is this to nevv Rome? Mother Church. From the Pastors and Prelates of this Church, to witte, fromS. Gregory the Pope, S. Auhustine the Monke. S.That vvill hardly be proued further vvhat maketh this for such as subuert the state, per­uert Christi­ans, conuert none? Gregory the Pope, and S. Augustin the Monke, we receiued the benefit of our conuersion and rege­neration; from them we receiued theThis selfe same vntruth vve haue re­futed at large in our ansvver to Parsons his treatise concerning 3. supposed conuersions of England. selfe same Doctrine, Discipline, Seruice, Sacraments, Feasts, and laudable Ceremonies, which are by vs held, practi­sed, professed, and defended with the7 effusion of our bloudes at this very day, and this we finde8 verified by the Histories ofS. Bead, Cambden, Stowe, Hol­lenshed, and Sauell. S. Bead, Cambden, Hollenshed, Stovve, and that Tripartite History set out by Mast­er Sauell.

From this Curch of Rome we receiued our Bible our Gospell, our Creed, our Canons;The 7 reason which are the same through the whole Christian worlde among Catholikes both for the translation, sence and interpretation.

This Church is by your Maiesty and by the lear­ned sorte of the Protestants, 10 The 8. reason. acknowledged to be the Mother Church, we hope then we are excuseable,9 [Page 89]that reuerence and loue our dearest Mother, from whose breast our forefathers and we haue receiued the sweet milk of our soules.

There was ueuer yet since the Incarnation of christ anie heresie that crept into the Church of God,The 9. reason. but we find the names of theName the au­thors of the Angelicks, Nudi­pedals, Col [...]yri­dians, Messe­lians. authors of such heresies: we find by the Church of Rome Councells called to condemne them, and Doctors imploied to confute them: there is not the least Cere­monie or circumstance that hath been added, for the greaterFor meere scorn & foole­ry. Further you haue deuised nevv doctrines and nevv vvorships of god, & not only nevv ceremonies. Maiesty and solemnity in Gods deuine seruice, but the yeare is knowne when, and the Pope by whome it was ordained.

If matters then of so small moment passe not without recording, reason would that the lawes that must condemne our Mother church of Idolatrie and superstitions, should tell vs the authors that first cor­rupted her integritie: but if the first inuentors and institutors of the Masse, of Purgatory, of prayer to Saints, and the like supposed errors, cannot be produced, doubtlesse we must attribute them, as we doe in­deed to Christ and his Apostles: and as deriued from such infallible authoritie, we are bound in all equitie to follow them.

But if by the fruits your Maiestie will giue iudge­ment of the tree,The 10. reasō. the fruits of ourOr rather seditiō, vvars, mas­sacres, empoysō ments, stevvs, ribaldry, heresy Religion at Loue, Vnitie, Concord, Pietie, acts of Charitie, and Deuoti­on: as Fasting, Praier, Almes, building of Monasteries, erecting of vni­uersities, founding of Hospitals, cōuerting of Natiōs, calling of Councels confuting of Heresies, obedience to our Princes, though they be Pagans and Infidells, and that for conscience sake: Calu. lib. 4. Inst. cap. 4. lib. 4. cap. 10.6.5. Whereas both practisers and professors of the Re­ligion which we are so pressed to embrace, do far dif­fer from vs in those points,These fel­lovvs teache their tongues to speak vntruth. teaching vnder colour of the libertie of the Gospell,Knox in his exhortati­on to Englād printed at Ge­neua. 1559. contempt of power and authoritieLuther in his book, de potestate secu­lari: & in his comment vp­pon the 1. of S. Peter. cap. 2 neglect of lawes,Goodmā in his book of obedience: all which teache contempt of authority, & neglect of lawes in the places cited. and obedience. The examples are to late, and lamentable in your Maiesties Realme of Scotland, and in the persons of your gratious Mother, and Grand-Mother, Father, and Grandfather, to passe with silence the tragedies by such like, plaied in sundry otherCan these mē iustly blame our brethren, that resisted, and vvold not suffer the popes agēts to cut their throtes? Countries. Rea­son then the life of the law will acquite vs, if we prefer a Faith that hath taken so deep roote, whose goodlie fruits we daylie see and tast, beforeNot so slēder & sleight, as the papists are slēder, sleight & green Christiās. a slender sleight, green, and far lesse fruitfull plant.

About twenty four years now past, when a certaine conference was held in the Tower betweene Master Campion, and Master Shervvin CatholikeOr rather the seditious priests of Baal, that came to stir re­belliō in Englād as appeared by Parsōs & Cā ­piōs faculties. Priestes, and some of the selected learned Protestant diuines, there were then in prison in the Fleet, diuers Catho­likes [Page 90]both of honourable and worshipfull degree, for Testimony of their conscience only; as the Lord Vaux Master Thomas Somerset brother to the Earl of VVor­cester, Sir Thomas Thresham, Sir William Catesby, & others: who offered the warden of the Fleet (to pro­cure them licence of the priuy Councell, to be pre­sent at the conference, and to haue that question of repairing to the Protestant Church discussed and decided) one hundredThey tell lyes by hundreds. Frenche Crownes for euery day that this question should remaine thus vnder examination: but their request could not then beDiuers yet liuing can te­stify the con­trary. admitted, albeit the said warden did vndertake the suite, and confidently promised to effect it, and seriously laboured it aswell by his honourable friendes in Court, as by all other meanes he could possibly.

The same offer of conformity, and desire to be satisfied in this point which we made then, we in humble wise make now, and that with so much the more greater efficacy, as your Maiesty hath a most full and ample possession of ourHovv can the hart be de­uided betvvixt the king and the Pope? harts and affections, for manifold important respects, both for the loue your gratious Mother did beare vs, and the cause for which we suffer: as also for the often (to vs most comforta­ble) protestations your Maiesty hath made, and that in publique and in priuate, that you haue a mind free from persecution, or thravvling your subiects in matters of conscience: that you vvold not increase our bur­dens vvith The King is here compared to an insolent and vvicked yong man. Roboam; to which adding your Clemency of which wee haue tasted, and your gratious promises wherewith wee liue in hope, and your daily discourses springing from your natiue bounty and be­niguity, make vsJf you straine your selfe through a co­lendar. yet no­thing commeth from you but vain promises. strayne our selues to the vttermost, to giue your Grace satisfaction. And therefore if we may obtayne this fauour at your Graces hands, to be assured in conscience, by the decision of the learnedLet your Diuines or ra­ther sophisti­call priests, prooue vvhat they can in vvriting, and they shall be ansvvered. Deuines of both sides, that the act of going to the Prote­stants sermons and seruice, is not a damnable sinne: then if after suchA most hā ble and reaso­nable request A Councell, conference or disputation. dispute, decision, and information, we shall refuse to conforme our selues to your Maiesties vvill & ex­ample, we thinke then there is reason to giue life and reestablishment to the lawes made against vs. And this may suffice (we hope) for discharge of the dutiful respect we beare to your Maiesty, and desire we haue to giue your Grace all7 possible satisfaction in mater our beleefe and Religion.

The answere to the 3 and 4. chapter of the petition.

HItherto these petttioners haue well dissembled theire violent humors, pretending only humilitie submission; and offring in termes to giue satisfacti­on and cōtentment to his maiesty. But now before they come to the cause of their religion, they tell his maiesty of their nūbres both in England and Jreland, secretly intima­ting, that if they may not haue their petition by faire means they haue power to take other courses. they doe also signify, that some of theire consorts haue holden the popes handes from censuring the king, and intreated him, to censure those that should offer the king any disturbance, in the firste plainly threatning the state, in the second aduācing the pope making the King beholding to him for his crowne. Many o­ther particulers there are in these two chapters worthy to bee censured. First they go aboute to perswade his maiesty, that as many of his subiects in England and Jreland are papistes as professors of true religion. they woulde percase say the same of Scotland but that theire consciience told them contrary. But first they must shew, that Papists houlding with the pope are true subiects, before they place them in the nū ­ber of the Kings true subiects. next they must bring forth the rolls of the ministers of papists, and name them, or else no man wil beleue them. For in Ireland, howsoeuer the commō fort reteineth some popish ceremonies the number of that znuerstand the principall grounds and doctrines of popery is very slander, In England except certaine, stage plaiers, old women adicted to superstition, sely husbands ouerruled by theire wiues and certaine Mal-contentes, and frequenters. of ordinaries, that despaire to obteiue preferment in this state, and and only hope for honour and dignity in a newe worlde, there are but fewe papists, and all theire numbers & forces, if we respect the multitude of true Christians, amoun­teth [Page 92]to nothing.

Secondly they talke very idlely of the dignity of English papists. But they name no one man of that sort, that either for his greate seruice in warres, or peace deserueth any singu­ler commendation. Therefore they runne out into a long re­hersall of matters forepast, and talke of theire auncestors saying, that they haue deserued wel of this cōmonwealth. But as well might the Moderne Romanes alledge the greate ser­uices and noble actes of Scipio, Paulus Aemilius, Sylla, Ma­rius, Catulus, Caesar, Cicero, Cato and others, or of the aunci­ent Troyans, from whom they pretend to be descended. they commend their auncesters also for theire loue & fidelitie vnto theire princes. But what is that to iustifie the Practises of late papistes both againste his maiestyes pre­decessors king Edward and Queene Elizabeth, and also a­gainste himselfe both in Scotland, and sence his comming in England? Beside that, if they claym to be descended from those rebels that oppugned king Iohn, and king Henry the 8, and sought to bring them vnder the Popes most greeuous yoke, and to depriue them of their crownes, it shall not procure them any greate honour with the people, or grace from the king. They say they are not degenerated in any poynt from their ancesters, and that they haue endcuoured to serue god, as theire forefathers haue done, euer since our countries conuer­sion from paganisme, and Lastly that no suffering recusant e­uer lifted vp a finger to the leaste dammage or detriment of his prinee or country. But theire sayings are conuinced to bee most vntrue both by publike records and common ex­perience. for if wee respecte matter of religion we find, that they hold diuers poynts of doctrine confirmed in the late conuenticles of Lateran, Constance Florence & Trent, which were not known, nor heard of when this land was conuerted from paganisme, nor long after. Likewise both their mis­sals, and breuiarics, & their masses and formes of gods ser­uice are new, and not known of the ancient Britons and Eng­lish. If we consider matters of state, we finde, that popish re­cusants [Page 93]and papists haue been principall actors in moste of those rebellions and treasons that haue beene practised and intended against king Henry the 8. king Edward the sixth, Queen Elizabeth, and his maiesty. And J hope they will not deny, that Brooke, Markham, Watson and theire complices were popish recusants, or that the attempt of the Spaniards anno 1588, was againste theire country, and set forward by papists. Lastly it is notorious, that Percy, Catesby, Digby, and all theire consortes were desperate recusants, and that they lifted vp not onely theire fingars, but also theire whole armes and bodies against the king. yet should a man bee very strangely conceited, if hee thought they ment no harme to their prince and country.

Thirdly they runne out into a large discourse of theire hard vsage in the late Queenes time, as they call it, and of the Queens proceeding against them, and of the effectes thereof ensuing, & pray the king to follow her rather in her, dispositiō to mildnesse, then in her other hard and sharp courses. But first al this discourse is from the purpose, and the intent propoun­ded in the 3. chapter. for therein they shoulde declare vn­to vs the estate and qualities of Papists, and not the procee­dings of our late Queene of blessed memory. Secondly the sameis most slanderous charging that moste gratious and clement Queen with hard sharp and bloody courses. But this is all that Christian princes are to looke for at these mens hands, or penns. Let them vse all mildnes and remissenesse in proceeding againste papists, yet vnles they suffer rebells and traytors to practise the ouerthrowe of the state and saucily attempt against their persons, they shall be char­ged with sharpenesse and cruelty. she indeede distinguished betweene religion and treason: and so do others also. But the papists did not so cunningly distinguish, but that seeking to set vp theire wicked religion, and to bring into the country the popes tyranny, they fel also in to diuers practises and cases of treason.

Thirdly they falsly cōmēd her mild courses. & shew that troubles ensued of the exe quution of laws against papists, where­as in truth her resolute course a gaynste thē secured her, & her slow exequutiō or rather suspēfiō of penal lawes a­gainst papists caused troubles, rebeliōs, trecherous practises & heaped sorrows both vpō her, & her true friends, &, I feare brought her to her end. Finally they cōfes their own lewd dis­position, that being not troubled the first 12 yeares of the Queenes raygne, did not withstanding procure the Popes Bulle against her, rebelled in the north anno. 1569. & sought to deposeher & murder her, & now rail against her beingded let al christiā princes therfor bewar, what fauors they shewto such vipers, & how they heap benefits on such vngratful per­sons.

Fournhly theym ention diuers excommunications & cen­sures of popes passed againste queen Elizabeth: and talke of Giffords commission and Bethunes letters in fauoure of the king, as it seemeth, and of the pope, that hath not censured the king, as yet. But all these matters are also from the pur­pose-futher they bewraye the disloyall humors of papistes, that make kinges the popes vassals, and blush not to signifie that the pope might in iustice censure the king, if he woulde. Lastly they doe therein bewray the weakenes of the pope, and the fading force of antichristes kingdome. For now the pope doth not hold his hands from excommunicating the king at the request of Bethune, or Gifford, or any such base fellowe, but because he feareth his rayling and cursing wold eyther take no effect againste the king, or else ouerthrowe the credit of Antichrists thunderbolts.

Finally they conclude, if they haue been, ar, and will be loyal to his Maiesty, that they may not by authority be driuento forsake their fathers Catholike faith vnles their faith beproued infidelity their religiō superstitiō, thire seruice idolatrie their, doctrin here sy. they do pretend also, that the faitq professed by them is cō ­firmed by iudgement passed on thir side in many generall coun­cels abroade, and in connocations and parliamens at home This they conclude. But theire conclusion is grounded vpon [Page 95]false premisses, theire exceptions are disproued, theire assertions notoriously false and rediculous. For what theire carriage hath beene, it appeareth by the pra­ctises firste of VVatson, Clerke, Brooke, nexte of Percy and his mates, thirdlye of the Lorde, of Fentry and their complices againste the king, the same is also made e­uident by there bellions & treasons of papists against Henry the 8. King Edward the 6. and Queen Elizabeth of pious me­mory. How loyall they are and will be, we may imagine, seeing their dependance on the pope and foreine enemies, and treacherous doctrines concerning deposing of kings by the pope, and the assoyling of subiects from theire obedi­ence to princes, their religion and seruice hath been & shall alwais be declared to superstitions, idolatrous, wicked and hereticall. Neither are they or theire teachers able to mainteine it, or to answer our obiections against it. We haue also pro­ued, that both auncient fathers & councels make against po­pish doctrine. and that the doctrine of Trent was neuer recei­ued either by auncient fathers, or by the parliaments or con­uocations in England, or known to papists before the yeare 1564. themselues must needes confesse, vnlesse they bee both blindly foolish & desperately obstinate. Wee may therfore cōclude vpon their own confession against thē that if papists neither haue been nor can be loyal to princes, or lo­uing to their coūtry desiring to bring both vnder the pope, & if their seruice be idolatrous, & their doctrine hereticall, and their practise superstitiōs as is formerly demō strated, howso euer idleheads prate of toleratiō of popery, that neither their religiō, nor their audacious boldnes & sawcines is any lōger to betolerated. we may also conclude that the reasons alled­ged by this resolution in religion are either false, or not coneludent.

First they say they haue their vnderstanding captiuated in obsequium fidei (scilicet papisticae) by most euident testimony of holy writ, of vnity, vniuersality, succession, antiquity and autho­rity [Page 96]of fathers, saints. doctors, coūcels Parliamēts virgins & martyrs & these they say cōcurre in popish religiō & in no other, But of holy writ these lay papists haue little resō to make vāts, seing lay mē are little skilled in tōgs & stānd prohibited to reade them in vulgar tongs with out licēce. furthermore these fel­owes art not so far trauelled, as to know what is cōteined in scriptures, fathers, coūcels & aūcient writers concerning matters in cōtrouersy. & if they resolue thēselues by relatiō of the massepreests & friars, thēar they most simple ideots to beleeue matters vpon heresay, and to found themselues vpon the re­ports of such lying compagnions.

Lastly they seeme to haue theire braynes distempred, that are made to beleeue, that the popish sacrifice of the masse for quick and deade, their carnall eating of Christs flesh with the mouths of men, nay with the mouth of bruit beasts, their transubstantiation, halfe communions, and idolatrous wor­ship of the sacrament, the popes vniuersall and plenary pow­er conteined in decretales, their 7. sacraments, and doctrine of iustification by orders, mariage and extreame vnction, theyr worship of saints, reliques, and images, and all the rest of their abhominable doctrine may be proued by authority of scriptures, fathers, saints, doctors, councels, Parliamentes, and that the same is confirmed dy vnitie, vniuersality, succession, and. antiquity, beside the testimony of virgins and Mar­tyrs, This we may affirme of the Apostles creed, and the Ca­tholike fayth taught and published in auncient Councels, but by no meanes of the fayth of the moderne sinagogue of Rome. Nay in our abridgemente, or suruey of Poperie we haue plainely demonstrated that the same is contrary to scriptures, fathers, councels, auncient writers, and is deuoyde of the testimonies of martyres virgins, and de­crees of Parliaments, and all other authenticall proofes.

Secondly they alledge, that neuer any vniversall innoua­tion in matters of religion hath been made, but that the com­mission and vocation of the messengers hath beene autho­rised by signes and wonders. But this allegation, as it concear­neth [Page 97]vs nothing, so it vtterly ouerthroweth the petitioners cause. For we haue made no vniuersal innonatiō. Nay we do not alter or abrogate-any one article of the Christian faith, but as in Spaine true teachers in former tymes caused Aria­nisme to cease and true religion to bee receiued, and as the Christians in the land of Palestine some 400. yeares sence for a time caused the impieties of Mahomet to be suppressed, & Christian religion to be taught and practised, so do we onely abolish the corruptions, false doctrines, heresies, and impie­ties of popery, and reteine euery article of the Auncient chri­stian fayth. But the massepreests, friars and monkes adhering to the Pope haue made an vniuersall alteration in the wor­ship of God, bringing in the idolatrous worship of saints, of images, of the sacrament, and receiuing many old condem­ned heresies, and new deuised schoole doctrines and decre­taline deuises, and yet neither shew signes nor wonders, vn­lesse a man list to beleeue the wondrous lyes of their le­gends and breuiaries.

Thirdly they take it as a matter most euident, and that cā ­not be denied, that the first apostles and conuerters of Englād Scotland, Ireland, France, and Germany were sent from the Church of Rome, and deliuered vs the same fayth which the Papists now professe. But they take boldly and affirme impu­dently that, which no man either giueth them, or yeeldeth to bee true. Parsons hath spent much idle talke in this argument, and proueth nothing. Coleton is as mute, as if hee were turned into a Codfish, and replieth nothing to that which is answered to the petition of Masseprecstes the last session of parliament, and their discourse touching this poynt. As for these petitioners, they shewe themselues ignorant of learning, that beleeue, that the doctrine of Romish traditions of the Popes authority, of the masse, of the 7. sacramentes, of Purgatory and indulgences, and such like matters was known to the anciēt Bishops of Rome. but suppose old Rome had sent true preachers abroade, to conuert nations to the Christian fayth, what is that to new Rome, that sendeth out [Page 98]false apostles, to corrupt the true fayth, and assassins & Cut­throates to murder such, as fauour the truth? this false doctrine and cut throate practise certes was neuer confirmed with true signes and wonders.

Fourthlie they require vs to shew a Commission from God, if we meane to conuince the papists, that they haue not true scriptures, or interpret them not right, or that they are idolaters, or hereticks: a deuise likely to proceed from such idle heades. For neither did those fathers, that conuinced the Marcio­nists, Arrians, Manichees, Angelicks and other hereticks ei­ther of corrupting, or misconstruing the scriptures, or any o­ther poynt of false doctrine, shew a commission immediat­ly from god, neither doe the masse preests, that dispute nowe against Turks, Arrians, and Anabaptists shewe forth any such commission. All Christians and not onelie publike teachers haue commission, sufficient, to descry & to take heed of false Prophets, that come vnto them in sheeps clothing, but inwardly are rauening wolues. What needeth then this extraordi­nary authority?

Fiftly they tellvs, that we had our scriptures from Rome, and had been scripturelesse, if we had not receiued them from thence He sayth also, that the same bible, which Angustine brought into England, is yet. reserued by gods especiall prouidence. But firste it is not materiall, from whence Christians receiue ho­ly scriptures. The Romaines receiued them from the Iewes and yet I trow Parsons and Coletou, as they are turned Ro­manists, will not turne Iewes. Secondly that the Britous re­ceiued the scriptures from the Romanes, it is not likely, they being, as the common report goeth, conuerted by Ioseph of Arimathaea. Neither doe these petitioners shew, where the Bible is to be foud, that was brought in by Austen the Monk, nor doe they make proofe, that this which they shew, is the the same Bible, which Austen brought in. Jf it bee the old vulgar translation, it is not likely, that Gregory sent it. For he doth not alwayes follow that translation. Heere also they tell vs, that we haue reiected and discanonized diuers bookes of [Page 99]scripture, because they be expresse testimonyes againste our reli­gion, which it pleaseth them to cal new and negatiue. But nei­ther doe we reiect any booke of canonicall scripture, nor can any argument be drawne from the bookes apocryphall added in the vulgarlatin translation to the old testamēt, that doeth hurt vs. Furthermore if we do onely deny the heresies of the papists, then doe we not frame any new religion vnto ourselues. and if the papists affirme matters not known to fathers, then is theire religion new & positiue, if not wic­ked in the superlatiue. For the sence of, scripture they tell vs that we haue onely the warrant of our priuate spirit, and they the assistance of gods holy spirit promised to his Church. But ab­surdly they talke of the interpretation of scriptures follow­ing therein the priuate sence of a sencelesse pope, and nei­ther the interpretation consonant to the meaning of gods holy spirit speaking in scriptures, nor to the iudgement of fa­thers vpon whome they bragge most fondly. Lastly they tell vs againe of parliaments and princes and say, that for one of ours, they haue an hundred, but they shew themselues shame lesse, to speake vntruth without any shew of proofe. For if they looke into all histories, they shall not finde eyther par­liament or prince within this realme, that allowed the wic­ked decrees of the conuenticle of Trent. Neither did the clergy or the vniuersityes of England euer approue thē. Here againe they they tell vs of a child King, and, woman Queene, as if they had Queens, that were no women, or disallowed of the succession of children to their fathers. So their fift rea­son is very childish.

Their sixth reasō had been more allowable, if they could haue proued theire antecedent. For if their faith, had been that, which Saint. Paule so highly commendeth, and which was first taught the English by Gregorie; then should wee not much contend with them about matters of fayth. But helas poret soules, these laypapistes read not S. Paules Epistles, nor canne they tell, what he taught. and as for their Masters, they shall proue themselues desperate fellowes, if thèy take vpon them [Page 100]to proue their transubstantiation, and massing sacrifice, and other poynts of popery out of S. Paule. they should also but a­buse their readers, if they should vndertake to proue, that popery is Catholike doctrine, as hath been often shewed. Fi­nally if Gregorie the firste were iudge, yet should they nei­ther proue the popish worship of images, nor the vniuersall headship of the pope, nor the inuisibility and impalpability of Christes body in the sacrament. the contrary rather, out of Gregoryes doctrine may be concluded.

The 7. reason is nothing els but a repetition of matters for­merly denyed. They say we haue receiued our Bible, our gos­pell, and the canons from the Church of Rome. The truth is, that all true Christians haue receiued both the Bible & the Gospell from Christ, and his Apostles-likewise we haue re­ceiued auncient canons from auncient general councels, & from the same the Church of Rome hath receiued both lawes and canons. But the doctrine of the modern churche of Rome concerning the 7. sacramentes, halfe communions the carnall eating of Christes body with the mouth, and such like Mysteries of the masse they are contrary both to scrip­tures, and actes of councels, and were neuer knowne to the auncient church of Rome.

In theire 8. reason they affirme, that the Romish Church is our Mother Church. But then is she a cruell mother, that per­secuteth and murthreth her children. Of the old Roman Church diuers nations receiued the faith, and therefore to them she might be reputed the Mother church, and so his maiesty meant, when he spoke of the old church of Rome. But this later Romish church is rather a stepmother, then a mother, and rather the mother of fornications. as Saint John calleth her, or the mother of errors, as Francis Petrarch cal­leth her, then the mother of Christians. nay we haueby di­uers reasons demonstrated, that she is neither the mother church, nor Christs church, but the whore of Babylon, and Sy­nagogue of Antichriste.

Their ninth reason is drawne from the maner of the firstē [Page 101]arising, and condemnation of heresyes. For if there neuer yet arose any heresy, but both the names of the authors, and of the councells that condemned them, were well known: then if neither the authors of the masse, or of Purgatory, or of pray­ers to saints can be named, nor any councell found out that condemned them, then they suppose, that these poyntes came from Christ, and the apostles. But by the same reason hee mighte prooue that the heresie of the An­gelikes, Collyridians, Messalians, Nudipedalls, Nazarites, Apostolikes, and diuers of that sorte came from Christ and the Apostles. For neither is Coleton able to name the first authors of these heresyes, nor excepte it bee the Angelikes condemned in the councell of Laodicea, can hee shew, that any of these hereticks were condemned by coun­cels. Further wee shew, who were the first deuisers of the masse, and these lay papists confesse, that the author of euery little ceremony and the time thereof is known. we knowalso, that purgatory for satisfaction for tēporal pains after that the guilt of sin is remitted, & praiers to saynts was first deuised by schoolmen among christians, & by idolaters among Heathen men.

Their last reason is deriued from the fruites of true religi­on, which, as they say are loue, vnity, concord, piety, acts of cha­ritie, and deuotion, as fasting praier, almes, building of monaste­ryes, erecting of vniuersities, founding of Hospitals, conuerting of Nations, and such like. But first the erection of monaste­ries, and such like dennes of superstitious persons, and Sodo­mites, is neither a worke of Charity, nor deuotion. Second­ly these fruites of religion, that are heere mentioned, neuer proceeded from the modern superstition of Rome. And that is most apparent, not only by common experience, but also by the testimony and confession of papists themselues. In Jtaly & other countries, where popery moste reigneth there is little true loue, no vnitie, nor concord either among the teachers, or among their followers, no steppe of christian piety, no acts [Page 102]of Christian charity, nor signe of sincere and internall deuoti­on. their prayers are directed to saynts & angels for the most part, and little vnderstood of the vulgar sort, being in strange lāguages. Their fasts ar superstitious their alms ar pharisaical, & for the most part euil bestowed. The popes & their cōplices massacre & murdre true christians, & with deadly, hatred prosequute on another, Their enemies they empoysō & murdre, & such as they cannot kill, they curse and hate. They make banks of vsury, & set vp bordell houses for maintenance of whoredom & baudry. they haue empouerished christians, & occasioned the progresse and successe of Turkes. and as for new Rome it hath confuted no heresyes, nor called any law­full councels, nor erected any vniuersityes, nor taught any o­bedience to princes. nay contrariwise, the popes of Rome haue dissolued the bands of obedience, and with preferring men vnworthy, & fostering Iebusites haue ouerthrowne v­niuersities. Finally; teaching that the pope is aboue councels, they haue taken away al authority frō councels, & teaching the idolatrous worship of saynts, images, and the sacrament, and setting for ward their traditions they haue destroyed all religion. and this in the abridgement or suruey of popery is proued both by testimonyes and examples: agaynst vs certes they shall neuer be able to prooue any such matters. They charge Master Caluin, Knox, Luther & Godmā with teaching cōtēpt of power & authority, and neglect of laws & obedience, & that vnder the colour of liberty of the gospel. But this is a cōmō practise of papists, when they are at a stoppe, to father lies vpon Luther Caluin and other godly men. How sincerely they deale, it is apparent, when they alledge such authors, as lay papists vnder payne of excōmu nication may not read, & affirme that to bee taughte by them, which those godly teachers vtterly dislike and condemne. Absurdly al­so, wher they vndertake to defend themselues, they run out into an accusation of others, sayling as it were without com­passe, albeit they pretend, that theire petition was printed at [Page 103]the signe of the compasse.

If then the papists vpon pretence of these absurd allega­tions desire conference or disputation, then is their case des­perate, and their hopes frutelesse. For as casily shall we answere by word, as we answer now by writing, of the dispu­tatiōs in the tower betwixt some of ourlerned men, & Cam­pion & his mates they haue no reason to make any vants nei­ther had either the Lord Vaux, or Tresham or Catesbie any greate iudgement to offer mony to be praesent at the confe­rence. for that poysō did they tast there that hath ruined both Treshams, and Catesbyes progeny, & Campion was put down with a word of Greek, and found vnable to mayntein his own pamphlet, and much more to vphold the ruinous cause of papists. This certes we hardly beleeue, that either they offred such great sōmes of mony to be present at the confe­rence, or. that their sute was denyed. For we are not hardly entreated to dispute, nor loth to be heard, and now if these suppliantes or theire teachers think they can do any maste­ryes, let them propose their argumentes to the view of the world in writing, that all men may know the cause, and wee assure them, they shalnot want answere by tongue & penne. and if that will not serue, then let them procure vs the like security and liberty in Spaine and Italy, that they desire in England and, then they shall not be refused.

In the mean while I would pray these suppliants either by theselues or their teachers to iustifie this petition, and to take away this our answere, and that they woulde bee pleased to answere al the particuler poyntes either of our challenge which are passed ouerby Walpoole. or of our suruey of po­pery where for one reason they bring for popery, they shall haue a hundred of more strength agaynst it.

Chap. 19. The examen of lay papists fidelity, of which they endeuour to make proofe chap. 5. of theire petition.

THE question is not heere onely concerning the faithfull and loyall carriage of the lay forte of Pa­pists, of which I doe think better then of the rest, but principally of the fidelity of the massepreestes their teachers, for whome especially the lay papists make re­quest, and very large offers. Who then doth not perceiue, that these petitioners do fail in a necessary groūd of their defence, & in their consciēces confesse, that their teachers are guilty of trecherous dealing? the scribe also in the proofs of the lay pa­pists fidelity doth rather make proofe of his owne impuden­cy in affirming matters notoriously false & denying matters euidently true, and of his singuler folly in ripping open the woundes of his owne broken cause, then of any matter in question betwixt vs, and intended to be proued by him, as may better appeare, the whole discourse being reported, as they conceiued it, and as wee thus finde it in the petition.

Chapter. 5. The proofes of the lay papists fidelity.

ANd now we come to the matter of our loyalty and obedience (Gracious Soue­raigne) in the defence whereof we ar dri­uen by the necessitie of our affayrs &If in this nū ­ber you include all, that make lavves against Papists, you haue the king and Parlia­ment for party. im portunity of our oppugners, to insist more particulerly,Reasons of loyalty. then otherwise were conuenient in respect of our owne modestie, or your Highnes bounty and magnanimity; who neuer yet omitted to re­compence and pay suo loco & tempore, loue with loue,Hovv can you deserue the Kings protection, that yeeld to his enemies subiection? subiection with protection, and vertue with honor.

For the full and finall clearing therefore of that point of disobe di­ence, and disloyalty, wherewith we are so often charged rather in ha­tred of Religion, then of any ground or substance that euer coldVVer Brook Clark, Warsō, Persy, Catesby and their com­plices charged vniustly? iust­ly be shewed: may it please your highnes to consider that there beThre ways of triall. three waies for a prudent and cir­cumspect Master, to trie out the honesty, and fidelitie of his seruant accused of treacherie.And all in­sufficient, and foolish.

The first,Former beha­uiour. by making inquisition of his former life and behauiour, whatYou serue the Pope as your Master, can you then serue the king too? Master he serued before, in what estate, and for how long time, and with what successe and trustines.

The second,Present car­riage. to looke narrowly into his present quality andFor your euill qnalified dis­pute, if you vvere caried in a clokebag, you might lie the drier. cariage, and to be assured how he is and hath been affected to him, his forefathers, friends and dependers.

The last, to compare his actions and comportments, aswell past as present, with those that traduce him; and to see what caution he can giue (to stop his enimies suggestions) for his future fidelity.

Compari­son betweene the Catho­likes and new Clergies com­portments. To this forme or triall (Dread Soneraigne) we submit our selues, our liues and actions, and will en­deauour to giue you full satisfaction in all the a fore­sayd points of our cariage: Vt obstruatur os loquentium iniqua, to the end that the mouth of him that speaketh wicked things may be stopt, that you may (notwith­standing what exclamations soeuer to the contrary) serue your selfe of our poorePore forces and pore serui­ces is the king to expect at the hands of the popes vassalls. forces, liues and habi­lities, in all your fortunes and emploiments against all your foes and enimies whosoeuer.

To begin then where we left, when your Maíesty made your happy entrance into this Realme, and to put you in mind by what degrees, and for what deserts we were brought into that miserable estate your Highnes found vs in. It is well knowne that before our imprisonment and restraint, vpon the statute of recusancy, for the only Testimony of our consciences, some of vs did beare offices in the common wealth, and wereThe more vvere you to blame, that did dishonor, and seek to destroy her, that did dignifie you. dignified by the late Queen: in which charges and nego­tiations (without vaunt be it said) ourFor vvant of good neighbors you are driuen to praise your selues. cariages wereCatholike behauiors be­fore their re­straint & dis­grace for re­cusancy. ciuill, laudable, and loyall: and some of vs liued without charge, yet not without credit and estimati­on, of worshipfull and honest men, and were aswellBy none but malcontents & enemies of the state. accepted & reputed in the Countries and Prouinces where we dwelt, and had commandement in, as were any other of our neighbours of the like calling and degrees.

After our restraint ourTheir de­meanure after their restraint behauionr was such as became Catholike Christian subiects towards Chri­stian Magistrates, with all humility, respect, modesty, and subiection, euer either readily doing what they enioyned, or patiently suffering what they imposed.

The long time of ourActiue and not passiue. persecutions: the number of them that were afflicted: the diuersity of their rankes & qualities, and of their humors and dispositions: the perpetuity and variety of temptations and tribu­lations: the infinite in dignities we passed through for so many yeares, if they had fallen out among any other constitutions of men then ca­tholike, they might haue wroung (very probably) out of men well mor­tified and patient, some action of dislike, orAll the peri­lous practises, that haue long troubled the state, haue pro­ceeded frō you. perilous practise of dis­contentment, when such multitudes of all degrees were so assayled; especially of people so resolute in that supreamest degree of fortitude: which is asBehold lay men vvell stu­died in Ari­stotle. Aristotle defineth it, Tristia pro virtute Lay mens Latin. tolerare, to en­dure heauy things for vertues sake, a point very daugerous, and wher­of there want not plenty ofDo you not see hovv they threaten cala­milies to the state, if they may not haue their vvilles? lamentable euents, rising from cases of desperate necessity: which Abner the generall of Sauls armie objected to Ioab Dauids Liueteuant in these words: Exclamauit Abner ad Ioab & ait: num vsque ad internecionem tuus mucre desaeuiet? an ignor as quod Desperatio periculosa. periculosa est desperatio? Reg. 2, cap. 2. vsquequo non dicis populo vt omittat perse qui fratres suos? And Abner cried out to Ioab, shall thy sword be cruell euen to the death Knowest thou not that desperation is peri­lous? Why dost thou not command the people that they cease to perse­cute their brethren?

But this may we glory in, (Redoubted Soueraign) that in all this time no diligence of our Aduersaries, no Malice, no Policie, no Curiositie, no Argus eies (of which there was great store, greedily prying into all our doings) couldThen vvan­ted they eyes. For vvho did not see, that the rebellions of Jreland and of the North, vvere raysed by papists. euer espie the least shadow of disloialtie, in any one action of the publike weales professors and most sufferers in the cause, notwithstanding the long and perpetuall course of their seruitudes and vexations.

The true reason whereof is, the Doctrine we are taught by the Re­ligion which we professe; which telleth vs, that we must obey our prin­ces: Non propter iram; sed propter conscientiam: not for any indignation, but for conscience sake: and that to resist them, is to resist Gods or­dinance; and this is the bitte and bridle that euery true Catholike car­rieth in his mouth, to restraine him from that, by grace and feare of Gods judgements, which slesh and bloud otherwise with the liuelie sence and feeling of insupportable miseries and afflictions; might driue him vnto.

In this case of ourThe lay Catholikes fidelity to the late Queen. dutifull behauiour in the late Queens dayes, fiant inimici nostri iudices, let our ene­mies [Page 107]be our iudges therein: let the Roles, Registers, and Recordes speake, sithence the great penalties imposed vpon vs for recusancy what hath been our Innocency, our Integrity; our vnimpeacheable ca­riage and demeanour: how free we haue been from the least suspition of treason and practise, as it pleased the Lords of the late priuy councell to tell vs,Catholiks iustified by the Lords of the Councell. that the reason of our imprisonment vvas not in respect of any doubt made of our loyalties: but onely to preuent the Spaniards hopes of our assistance in their pretended inuasions.

In the yeareThe cari­age of catho­likes the year 88. Eightie eight, when the Spanish Ar­mado came with intention to inuade this Realme, our offers at Eely to the Lord North (then Lord lieu­tenant in those parts) in the presence of the Deane of Eely, and many others else of worshipfull calling there present at that time, for the hasting away of the forces of those countries to Tilbery-camp, were these: we beseeched, and instantlie importuned, that we might be imployed in those serui­ces, in the defence of our Prince and country, and not indure that dishonour, that the whole Realme should be indangered, and we no vnworthy members thereof and no meane freeholders, should be ex­empted from that so behoofefull and honorable seruice: we with vo­luntary aduenture of our liues and worldly fortunesTheir offer of seruice in person. offeredHovv durst you serue a­gainst your god on the earth? to serue in person with our Sonnes, Seruants, and Tennants, at out own charges; as desi­rous most ioyfully to imbrace that oportunity, to make manifest our loyalties in our Prince and coun­tries cause: we desired to be placed in the first front of the battaile: we offered to serue in the places of the hottest and most daungerous ser­uice: and if we might not obtaine that fauour of trust and seruice, for greater security, and liuely demonstration of our true English harts, we did offer, and implore to be placedThey offer to be placed vnarmed in the forefront of the battell. vnarmedThis vvas to run avvoy, vvithout que­stion. in our shirts, before the formost rankes of our bat­tailes, to receiue in our bodies the first volly of our enemies shot, to leaue an vndoubted Testimony by that our death to stop the mouthes of the serpentine maligners of ourThis is vn­speakable im­pudency. For the cheese pro­curers of this inuasion vvere papists. vnspotted integrity, and true En­glish loyalties.

But if none of these instant requests would be graunted vs, yet those hands which should haue valoronsly been vsed against the ene­mie, should be zealously lifted vp to God for the deliuery of our prince and Country, and to obtaine renowned glorious victory a­gainst the Inuador; wherein we failed not, answerable to the duty of loyalest English Subiects, all which was offered by vs to be performed [Page 108]notwithstanding the late Queene was twifeThey play the parts of good subiects notwithstan­ding al excō ­munications. ex­communicated. And this is a demonstrable and vn­doubted argument, that we are not conditionallEither condi­tionall subiects or no true pa­pists, vvhich are bound to execute the Popes censures against their kings being excommuni­cated. Subiects, a calumny so frequent in the mouthes of the Ministery, and by them endlesly obiected against vs.

The like offer to that the Catholikes at Eely made, theThe like offer made the Lord Ʋanx. Lord Vaux (then prisoner likewise, for Testi­mony of his conscience, vnder the charge of the Arch bishop of Canterbury) offered, and in like sort woulde haue doon all the Catholikes in England, vpon like occasion and opportunity.

When the Spanish Armado was dispersed, and their forces defeated the Vice Chancellor of Cambridge associated with the Deane of Eely sent to Eely to the Catholike recusants there imprisoned, from the Lords of Queene Elizabeths priuie Councell, withA forme of submission sent down to the Catholiks from the Councell. a forme of protestation of their duty and alleage­ance, penned by the sayd Queens learned Councell, with direction and commission to take the saide re­cusants subscriptions thereunto, being altogether vn­expected of them, they being close prisoners, and ha­uing no intelligence at all of any Commissioners re­pairing to them: So soone as these Commissioners had read some part of their commission to the Catholikes there, they foorth with were seuerally deuided, and in close prison restrained. And notwithstanding the sayd formall originall sent purposely for them to subscribe vnto: yet the Commissioners (as it seemed for a more triall or for a more aduantage taking against the Catholikes there) taxed euery of them to set downe immediately the protestation of their al­leageance and dutie, to like purpose as was set foorth in the originall seat to them from the Lordes of the Councell, which the Catholike Gentlemen were permitted to haue but one onely time read vnto them. This seuerall forme of submission in such strict order exacted by the Commissioners, was in thatThe catho­likes exhibite a form of sub­mission-far more com­plete thē that which was sent them. ampleThey had some dispensa­tion to do vvhat they did and yet they did no great matter. manner performed by the said recusants, that the sayd Com­missioners (singularly extolling & greatly preferring the same, before the said originall) accepted thereof, and required not at all the Catholikes to subscribe to the said originall so penned by the said Queens lear­ned Counccil, and addresled by the Lords of the priuie Councell: to whom the said prorestations be­ing sent, and by them perused, they receiued such a full approbation, that after that time neuer any odi­ous imputation or calumniations against the fidelity of the Catho­likes, [Page 109]preuailed.

The like was the valour,The fideli­ty of Irish Ca­tholikes. fidelity, and laudable seruice of the Irish Catholike recusants at Kinsale in Ireland, anno. 1600. who joyning their forces with the late Quens against the Spanish power, and against then owne Countrimen and Kinsmen, expelled with their assistance, the Spaniard; and wereThese bastardly English do rob their ovvn countrimen of their honor in the battell by Kinsalo an. 1600. and giue all to the Irish. Gods glory like rebells to God they suppresse. speciall meanes to keep Ire­land in obedience to the Crowne of England: which otherwise (in the opinions of the commanders of the English forces then there) had been vtterly lost. And none of iudgement there doubted, but that it was in the power of those IrishOf these good­ly Catholikes, there vvere 4. rebells at the least, for one true subiect in the Queens army. Catholike Earles, Barons, Knights, Gentlemen, and their followers, to haue betrayed then that Realme of Ireland, to the hands of the Spaniards; if either zeale of extirping the Protestant religion thence, and firme establishing of the Catholike re­ligion, could haue preuayled with them; or dread ofExcom­munication hindred not the Irish Ca­tholikes to do the duties of good subiects. excommnnication, or threatning of the powerfull inuader, proclayming by sound of Trumpet, and de­uulging proclamations that his sword should no more spare a Catholike recuss [...]t disobeying that excommu­nication, then it should doe a protestant resisting in armes. And this singular act of loyalty, so shortly after seconding and confirming the like of the English ca­tholikes in Eighty eight, without all gain-saying, con­uinceth that the English and Irish Catholike recusantes, are notEnglish & Itish Catho­likes no con­ditionall sub­iects. conditionall subiects, but most true loyall andTo the Pope rather then to the king. faithull subiects to their Prince, and to the Crowne of England; therein giuing place to no subiectes of those two Realmes whosoeuer, or of what degree so­euer and whose proofe and triall herein, farre excel­leth all other the subiects of those Realmes; if pre­heminence should in that behalfe be attributed to any profession of Religion in the sayd Kingdomes.

This argument of our sormer behauiour, and of our obedience vn­der theShame you not to charge so mercifull a Princesse vvith seuerity, vvhen your selues both by color of lavv & by lavvlesse massacres most or uelly murder quiet Christi­ans? seuerity of the late Queen, may in all reason assure your ma­iesty, that in matter of our loyal [...]e we are like pure Gold, fined and re­fined in the fire of many years probation, and therin not to be any way stained.

The second triall of our fidelities consisteth in matter likewise of factCatholiks behauiour to­wards his Maiesties Pre- towards your Maiesties Predecessors, your Title in them, and in your selfe, and the effect of our loue and affection performed in all occasions, that might giue contentment to your Maiesty, both before and since your entrance into this your Kingdome of Er­gland; which we will endeauour to touch as briefly [Page 110]as we can.

It cannot be denied then in the first ranke of these our comporte­ments, but that we our selues in our times, and our Catholike Parents before vs at all times of opportunity offered, haue declared our deuouted affectiōs to yourAs may ap­pear by Parsōs his book of Ti­tles, by Coluils libells, and by the subscripti­ons and allovv­ances of them by diuers pa­pists. said High­nesCatholiks alwaies affe­cted to the Kings Title to England. right to this crowne, the testemonies whereof are in printed books and publike facts so manifest to the world, that we need not long dwel on that point: vouchsafe therefore patience we beseech you (Deare Soueraigne) to heare som instances of theBlessings & benefits his Maiesty hath receiued by catholikes. blessings and the benefits your Maiesty hath receiued byBut not by papists belee­uing the doctrin of Trent, and the kingkilling positions main­tained by the popish faction. ca­tholikes, and by our seruices and fidelities.

King Henry the 7. and his eldest Daughter (from whome your Maiesty hath receiued lineally and di­rectly your birth, right, and naturall succession to this crowne) were most zealous and religious Catholikes and for that singular affection he did beare to theHenry the 7 preferreth the Scotish King before the French. Scotish nation, principally for their great zeale at all times to the catholike religion, preferred the same before France, bestowing his sayd eldest Daughter on your Highnes great Grandfather, and the yonger vpon theKing Henry the 7. vvas dead before the mach made vvith his daughter. French King, by which happy mariage came that line­all and rightfull descent of bloud, that made your Maiesties renowned Mother Heyr apparant to this crowne of England, who also was the vndoubtedHis Maie­sties Mother lineall heir to K. Edward the Confessor. lineall Heire to King Edvvard the Confessor, by his sister Margaret, Queene and Saint; and consequently your Maiesty from your Catholike Mother, and her Catholike Predecessors, hath not onely receiued the hereditary succession of the king­dome of Scotland, but also a double right to the Crowne of England, asHis Maie­stie true heir both to the Saxō & Nor­man Princes. heire to the Saxon lineall line by a holy Saint and Catholike Queen, and heire to the Norman line by a most worthy Catholike Prince, and a blessed Martir, and all them vnited in her, and now duly descended to your Maiesty.

It was the pious and vertuous Queen Mary and her Catholike subiects,Queen Mary. whoDo not the papists professe themselues falsaries can­celling the authenticall vvills of kings? cancelled the forged will of her Father King Henry the eight, exceeding preiudiciall to your right in this Crowne, that disproued itin Parlia­ment, and deposed the Protestant vsurping Queene Iane Queen Ianc set vp by Protestants, deposed by Catholikes. More papists then true Chri­stians concur­red in that action. set vp then by the Protestants to the disin­heriting of Henry the eight his daughters Queene Mary, and Queen Elizabeth, and his eldest sisters is­sue, who was your Maiesties great Grand Mother, [Page 111]and whose issue were in all right to haue beene pre­ferred before her yonger sister, Grandmother to the vsurping Protestant Queen Iane; who so deposed by that renowned pious Catholike Queen Mary, the crown (by her roiall prouidence) was reserued to the righful, & lawfull heirs thereof, conse­quently descended now to your Maiestie, conformable to the lawe of God, Nature, and Nations.

The serpentine inuectiue made by Hales and other Protestants, in the beginning of Queen Elizabeths raigne, directly againstNot so, but rather against such as preten­ded a right before Queen Elizabeth. your ma­iesties Title, thereby intendingHales in­uectiue a­gainst the Ti­tle of Scotlād. the aduancemente of a pretender, potently in those daies possessed in the breasts of no meane multitudes, was vpon the setting forth thereof in the time of Queen Elizabeth indelayedlie vndertaken, fullie aunswered, and lear­nedlie confuted byHales an­swered by Iustice Brown and Master Ployden both Catholikes. Neither be, nor Ployden durst speak di­rectly. Neither can it he shevved, that they acknovv­ledged the Popes supre­macy. Sir Anthony Brovvn then one of the Iustices of the common Pleas, and lately be­fore in Queen Maries raigne had beene chiefe Iustice of the same Court, and M. Edmund Ployden famous Lawyers, with the assent of other Catholike Diuines, ciuill Lawiers, and Gentlemen of good worth, iudge­ment, and experience.

How manyHawards, Persies, Pa­gets, Vaux, Treshams, Throgmor­tons, Salisbu­ries, Abington families of Catholikes haue endu­red great damages and detrimentes in renowne and state, for desire they had to maintain the right of your most blessed Mothers TitleThey cared not a stravv for her Title fur­then they thought the same a good pretence, and colour for their sedicious cour­ses, as appeared aftervvard plainly, vvhen they vvent to others, and op­pugned the kings Title. in remainder, andBy their ad­uentures they brought her to her end vvithout all peraduenture. ad­uentures made to relieue her, and deliuer the affli­cted Princesse out of her captiuitie; with much abun­dant loue, teares, and affection, your sacred Mother testified publiquely at the end of her life.

Since your Mothers death, we remained euerCatholiks behauiour af­ter the martyr dome of his Maiesties Mother. constant to your Maiesties right to the succession of this Crowne, not ebbing and slowing in our affecti­ons, but resolute euer to liue or die with your Maiesty in that most iust pretence: but if any particular per­son in forraign countries hath spoken or written to the contrarie, for his priuate and particular pretentions, he5 is to an­swer for himselfe, and his own fact, for therein we disclaime: which party (as we are credibly enformed) hath both before and sithence the Queens death, done great diligence to giue your maiestie6 satisfacti­on. And your Maiesty is not ignorant, (we are assured) what hath bin the cariage, opinion, and opposition of vs and our friends euen in that particular in the fauour and defence of your Maiesties right, both with­in [Page 112]and without the Realme: whatThe dan­gers, dama­ges, and dis­graces, which M. Charles Paget, Cap. Tresham, M. Iohn Stoner of Stonor, and diuers others suffered there­fore, are notorious. dangers we haue passed at home, and what slanders and damages very many of our catholike brethren haue sufferedSo it appea­reth his Maie­sties Title vvas oppugned abroad. abroad for shewing themselues Scotish in faction (as we were tearmed, thatScotish in faction what. is firmely, and immoueably affe­cted to your Maiesties righte of succession to this crowne,) your Maiestie haue heard, and we haue felt and shall feele, our honors and estates thereby being extreamely diminished and eclipsed whiles we liue, vnlesse your Maiesties pious & royall hart vouchsafe to repaire and relieue the same.

Neither did your MaiestiesHis maie­sties zeale in the Protestāts Religion did nothing diminish the Ca­tholikes for­wardnesse towards his right and iustice. zeale in the Prote­stantNickname not true religiō you professors of antichristian religion. religion, any way alter orThen are ye no papists. For such may not tolerate any professing our religion, if they dravv others to it, by Bellar­mines doctrin. diminish the just conceit, and dutifull consideration we caried to that iustice and right, which God and nature had prepa­red for you from your cradell.

If then our cariage and affection to your Maiesty was such, when your Religion was to ours so different your Person to vs vnknown, your fortune doubtfull, the factions diuers, the oppositions in all likely hoode very great, and the euent of your affaires very vncer­taine: what may your Maiestie presume of vs now? or rather what may you not promise, andIust nothing. For the pope taketh on him to dissolue bonds of allea­geance. assure to your selfe of our fidelities, in this time of your Maie­sties present prosperitie, and fruition of this crowne, hauing proued our selues so faithfull to your Maiesty in times of your expectations?

And to conclude, such is theThe confi­dence catho­likes haue in his Maiesties roiall dealing with them. confidence wee haue in your MaiestiesAbused by papists, that in­fringe his lavvs and maintaine intelligence vvith traitors and enemies abroad. clemencie, and so farre we rely vpon the bountie of your nature and roiall pro­ceeding with vs, that whereas the not paiment of twentie pounds a moneth for recusancie into the Ex­chequor, (at the tearms by law prescribed) puteth vs absolutelie into your Maiesties hands and mercie, for two parts of all our lands and reuenues during our liues, and maketh vs a praie to the discretion of our enemies and promotors, disabling vs to sell our goods, to let or set our lands for our reliefe, to make iointures for the mainteinance of ourIf this petitiō vvere made by maspriests, then they accoūt the vviues of lay papists to be their ovvne vviues, & their children to be their bastards. wiues, or estate of lands to our children, albeit by not paiment of the said summes at the tearmes a­soresaid we fell within the lapses of the Lawes in such extreamitie of daunger, that our case was not to be relieued but by speciall act of Par­liament: yet such of vs, as at VVilton in Nouember last past had recourse to the Lords of your Maiesties most honourable priuie Councell, to be secured from the said forfeiture; which otherwise we were to incur [Page 113]in default of payment, as is before saide, they were (farre besides their expectation) axed by the Lords of akinde of diffidence, or chalen­ging your Maiesty with breachIn this libell you haue char­ged the king with breach of promise. of promise for the easing vs of the saide mulcte-mony, in sortt as it was deliuered vs in Iulie precedent at Hampton-Court, wherupon we resolued absolutely to put our whole Estate into your Maiestyes hands, that your Maiesty may see, howe we preferre the credit and confidence we haue in your Maiesties iustice, equity, conscience, & mercie, before our own security, our lands, goods and liuings; and so doe vve still remayne in the sameNote how lay Papists are put by these libel­lers in predica­ments. predicament: where if euery penny had been a pound, & euerie of our mole-hilles mountaines, we would (vpon such vrging of our diffidence) haue pro­strated all the same at your most Royall Maiesties This cannot be done, as lōg as you kis the Popes feet. feet.

The answer to the fift chapter of the petition.

IN Iuly an D. 1604. this Chapter which cōteineth surmises, or as thēselues say, proofes of the lay pa­pists fidelity, caried a farre better shew. then now it doeth. but sence the treason of Catesby, Pearcy, and theire compagnions beganne to be knowne abroade, it seemeth superfluous to speake of things supposed, and for lay papists fidelity, we are to write of the Papists lame (& hal­ting) Fidelity. For as many proofes else do conuince them, to haue caried euill mindes to their prince and country of a long time, so hardly shall they cleare themselues of the blot of this late conspiracy. not that many were acquaynted with the particulers of the pouderplot, but because most were acquainted with a generall deseignement for the reestablish­ment of popish religion: a matter prooued by diuers argu­ments. First at that tyme papists, in all places flocked toge­ther, and beganne to lift vp theire heades.

Secondly the matter was much talked of in forrein countryes. and reported to be already exequuted. Thirdly both in Eng­land, and elsewhere, papists said pater nosters, and Auemari­aes for the good successe of theire consorts this parliament. Fourthly a rebellion cold not be raysed, nor succeede without [Page 114]the help of many. Fiftly the masseprests gaue out, that their numbers were greate. Lastly in a booke printed a little be­fore the tyme deseigned for the exequution of this plot, cal­led 7. sparkes of an enkindled soule: and conteining prayers common for all papists, this horrible treason seemeth to bee described psal. 2. Confirme your harts say they, for your redēp­tion is not farre of. The yeare of visitation draweth to an end. and iubilation is at hand. and afterward: But the memorie of nouelties shall perish with a crack, as a ruinous house falling to the ground. and agayn, he will come as a flame that bursteth out beyond the furnace, his enemies shall be as stubble in his way. His fury shall fly forth as thunder. Thus is the gunpowder clap described. The king is is also compared there to Pharo, that by plagues was forced to let the Jsraelites depart. Little ther­fore neede we to speake much of the lame fidelity of pa­pists made so notorious to the world. Notwithstanding see­ing this chapter commeth among the rest, let vs speake of this lame papists fidelity also.

Now we come, say the petitioners, to the matter of our loyalty, but that this is an argumēt, that hitherto they haue not attei­ned to it. they tel vs also of the matter of their loyalty. But nei­ther do they bring any thing materiall, nor do their wordes agree with their doctrine. For in termes they call his ma­iesty gracious soueraigne, and yet make him subiect to the pope their souerain Lord and god, and accuse him diuersly for following the late Queen in her hard and sharp courses, as they call them.

Three wayes they assigne for a prudent maister to try out the honesty and fidelity of his seruant accused of trecherie. and yet neuer a one sufficient. For neither is it sufficient to make inquisition of his former life and behauiour, nor to looke into his present cariage and quality, nor to compare his actions & com­portments with those that traduce him: which are the onely meanes of triall, which these petitiōers could deuise. But the gouernors of state must further looke to the trecherous opi­nions [Page 115]which they defend, and to the intelligences they haue both at home and abroade. further they must look not one­ly to their owne demeanour, but also to the attestations of o­thers. agayne little doth it make for the clearing of traytors or felons, to shew that their aduersaries ar faulty, and no mā esteemeth of a man by outward cariage and complementes. Finally without sence and feling of true religion & of a good conscience no man can be truly obedient. as long then as the Papists are delighted with the vaine allurements of the mo­ther of fornications, and trade with the masse preests and other marchants of Babilon, their loyallty will be doubtfull and their faire lookes suspicious, But did wee respect no more then these three poyntes here offred to be considered; yet would it goe hard with the massepreests, and most of the recusants in his maiesties dominions. For the masse preestes haue all of them the beasts marke, and are all the slaues of the pope, and depend wholly vpon him: and the recusants & adherents of this generaton are not cleare of suspicion. For firste we finde, that sence the yeare of our Lord 1568, diuers of them haue borne armes againste theire soueraigne; as the lay rebels of the north, and of Ireland, all sworn papists. Like­wise did the rebels in king Henry the 8, his dayes, that rose about the suppressing of abbeys, and the rebels of Cornewall and Deuonshiere in King Edwardes dayes, that foūd thēselues greeued for want of greasing, crossing, censing and holy water, and such like ceremonyes. Secondly diuers of them haue abandoned their prince and country, & fled to forrein enemies, as the multitude of wandring English spyes & male­contentes through Spain, Italy, and Flanders doth declare. Thirdly it is apparent, that the principall motiues to stirre vp forrayne princes against the state, haue been recusants. the same is testified in the declaration of Sixtus Quintus against our vertuous and religious Queene Elizabeth, in the fedi­tious libell of Parsons and Allen to the nobility and people of England and Ireland, in Sanders his factious booke de schis­mate, and proued by diuers letters and Negotiatiōs of Engle­field, [Page 116]Norton, Parsons, and others. Fourthly some of this sort came with the Spanish armada an. D. 1588. and others were to folow. Likewise did they follow the Adelantado in the enterprise by sea. an. 1598. and of D. Iuan d' Aquila into Jreland. 1600. and much did the forrein enemy depend vpon the intelligence and forces of recusants, as is made euident by the Adelantadoes proclamation. Fifily I hope the recusāts will not deny, but that they haue depended in tyme past, and purpose still to depend vpon the pope, and must be forward in exequuting his bulles. 6. no small numbre of Papists haue serued forrein enemyes, & receiued pensions frō thē: which is no good argument of loyall cariage. 7. the archpreests factiō hath lōg stood for the infātaes title, against his maiesty, & no doubt reteine the same humor stil, but that the kings strēgth doth keepe them in tempre. 8: Sāmier the Iebusite cōming disguised into England, about the yeare of our Lord 1585. did plot so with diuers principall recusants in England, as is testisied by the Iesuites catechisme, that he brought his ma­iesties Mother, and diuers others to theire destruction. 9. we find, that the principal men, that in King Edward the 6. his dayes hindred the vniō of England and Scotland, and the ad­uancement of the state of late tyme, were papists, and that the quarrel about religion hath beene the cheefe stay thereof. 10. euery man knoweth, that the principall contriuers of that treason, for which Watson, Clerk and Brooke were exequuted were preests and reculants. So likewise were Pearcy, Cates­bie, Digby, Tresham and their consorts, that by fire and gun­powderment to make an end of the King and his Royal pro­geny. They were, I say, most refolute, and principall popish recusants, and thought by fire and gunpowder to make good theire Romish fayth. And shall any man so farre exceed all duty and modesty to make such felowes loyall? Finally see­ing al papists professe to serue the Pope deuoutly, they can­not serue the king faithfully, that is so contrary to him in reli­gion. For no man can serue two contrary masters.

To let former practises passe, euery papist now is so com­bined [Page 117]with the Pope, that he is bound to follow him, and to exequute his censures. Neither if they were asked the questi­on, would they either condemne former rebellions for po­pish religion, being warrāted by the Pope, or resist the popes forces inuading vs, or stand with the king being excom­municated. But howsoeuer they woulde promise, their do­ctrine is such, as no loyal subiect can hold it. For their masters teach, that the king is subiect to the pope, that the Pope hath power to depose kings and to assoyle subiects from their obedi­ence vnto them: that the king is not to make Ecclesiasticall lawes, nor to meddle with the gouernment of the church, but as an exequutioner of the popes laws, that Ecclesiasticall per­sons and their goods are exempt from the kings gouernment, & diuers others such dis [...]oy all poynts.

Lastly, if we compare popish recusants eyther with aunci­ent, or moderne true Christians; we shall easily perceiue a mayn difference betwixt them. For neither doe we read, that ancient or later Christians did murther their kings, that were Heathen, nor that they thoughte it lawfull to doe such an act, as the leaguers of France did, nor that they allowed either the breach of oathes, or the rebellions of sub­iects against their kings, nor that they beleeued those trecherous poynts of doctrine, which papists of late both beleeue, and teach.

Now then let vs proceed on with our discourse, and consi­der, whether these lay papists haue either answered these ob­iections, or broughte any matter sufficient to cleare them selues, and their consorts from the iust imputations of infide­lity, and disloyalty toward their princes. Both which poynts may be resolued by examination of the particuler poyntes of this fift chapter, wherein they tell first, that before their re­strainte for recusancy some of them bare offices in the common wealth, and were dignified by the Queen, and that others had there putation, of worshipfull and honest men. But if they mēt to haue iustified their former cariage as they pretended & promised; then should they haue told vs of their loyal affecti­on [Page 118]to their prince, and of theire good seruices performed for their country. They should also aswell haue mentioned the cause of populer recusants, as of the gentlemen. But herein they altogether fayled. For neither do they clear themselues nor their cōsorts of those trecherous practises & doctrines formerly noted, nor are they able to bring proofe of either good affection or good action & seruice performed for their prince & country. But where they talk of the diguifiing of ma­ny recusants by the Queene; insteed of discharging themselues they charge thēselues with great vnthankfulnesse and disloy­alty, that alwaies hated and persequuted her, which ceased not to dignify and honor them.

Secondly they say their behanior after theire restraint was such as became Catholike Christians towards christian ma­gistrates with all humility, respect, modesty and subiection. But this would, rather haue beseemed some others to speak, then the laye papistes: who for want of good neighbors ruune out into an high commendation of themselues. Further more neither are prisoners much to be commended for car­rying themselues modestly and respectiuely, seing prisons at no places for men to exceed, and grow proud & rebellious, nor did the papists (here falsely called Catholikes) keepe themselues in so good temper, and ordre, but that they were to be charged with diuers intelligences, correspondences, & practises with the enemies of the state. as appeareth in the re­cordes concerning Throckmorton, Arden, Someruille, Babing­ton, Abington, Parry, Brooke, and others. And although for want of meanes and occasions they broke not forth alwaies into open action, yet their modesty & subiectiō did neuer so far restrein thē, but they thought it lawful to kil and murder, & depose princes excōmunicated by the pope, & vnlawful to obey such without dispēsatiō, especialiy in ecclesiastical cau­ses. that therfor which they talk of obeying princes not for anger but for conscience sake, and of their carriage without shadowe of disloyalty, and of theire integrity and vnimpeachable de­meanor, is nothing else, but a vaine brag without colour or [Page 119]shadowe of modesty. For their conscience is ruled by the popes will, and their practises, treasons, and rebellions are recorded both in story, and in the Crown office. Further­more their treacherous doctrine agaynste the authoritye of Kings is published in their owne bookes, and cannot be de­nyed by themselues.

Thirdly they tell his maiesty, what offers were made by certaine recusantes in the ile of of Ely, and by the lord Vaux anno 1588. when the Spanish and the popes forces came a­gainste theire country. but many things are often offered, that are slenderly performed and such no doubt, would the seruice haue been that is or was offered by them, who sea­red more the Popes thunderboltes, then the princes double cannons, and onely desired to free themselues out of prison, that they mighte after take part with the stronger. to desire to bee placed in the forefront of the battel in theire shirts, they had no reason, vnlesse they had meante after they hadde put of their armes and clothes, to runne awaye more ligtly. My Lord Vaux was so good a man of warre, that I woulde wish no greater benefit to England, then that all our ene­myes were such. But suppose some few recusants did offer to serue the Queen; yet neither had she reason to trust them, nor we to beleeue, that all the rest of the recusants meant to serue her faithfully, being sworn vassals to the pope her sworn ene­my. Vnhappy had this land beene, if theire prayers and vowes had been performed. Foralbeit some papists then did acknowledge the Queenes; authority, notwithstanding the popes excommunications; yet that was, for that the excommunica­tion did not bind them vntill such tyme, as the Popes bulle might be put in exequntion, as appeareth by the faculties granted to Parsons and Campian.

Fourthly out of England they runne into Ireland to tell vs of the fidelity of Irish papists. But it appeareth those men ne­uer came there to trye it. they shew so greate ignorance of the Irish, and of the affaires of Ireland. For in the battaile at Kiusale they cannot name 10. Jrish, that did any greate ser­uice. [Page 120]At other times the most part alwayes abandoned and betrayed those that relied vpon them, and euer for one Irish man, that truly serued the Quene, there might bee recke­ned 10. that willingly serued the rebells, And this should the king finde at theire hands, J feare, if he had occasion to trie them If then these petitioners haue no better argumentes to proue the fidelity of recusants then such as these, they will not proue refined gold, nor good copper, but rather Corke guilt ouer like gold, or some such other light and slight stuffe good for nothing.

Fiftly they tell his maiesty of the affection and behauiour of papists toward his predecessors, himselfe and his title, nei­ther forgetting King Henry the 7. nor King Edward the con­fessor. But all the question being concerning the moderne papists, and theire loyalty to princes of contrary religion; who seeth not, how farre theire discourse runneth out, and is transcendent aboue theire purpose? the welshmen of our tyme may with better reasō alledge the noble acts of Hector and Aeneas, of Troy, or of king Brute, King Arthur, or some auncient famous man of Britayne, How much they fauored the King it appeareth by diuers attempts against him in Scotland. and by the treason of Clerk, VVatson, Copley, Brooke, Markham, and now lately of Percy, Catesby and others, sence his comming into England. Parsons and Coluill direct­ly oppugned the Kings title, in books in print, and to that boke, which Parsons set out as is saide, in diuers languages, the Iebusitical faction yeelded a greate applause. Many of them also as the seculer preestes charged them, subscri­bed vnto it.

Jf then nowe they pretend to fauour the kinges title, it is because it were bootelesse and dangerous now to op­pugne it. likewise the papistes, that heeretofore wrote and spake in defence of his Maiesties Mother, and of the Kinges title, respected nothing else, but theire owne particuler, thinking by theire glosing wordes, either to bring in Pope­ry, [Page 121]or to aduaunce theire owne priuate pretences. Finally they shew, they haue great Confidence in his Maiesties cle­mency, that, they haue refused to pay the twenty pound a month due for recusancy, albeit the penalty be greate.

But here they shoulde rather alledge cause to moue the King to trust them, then to shew, that they may assuredlie trust the Kings mercy, whose Clemency is so exceeding, and word so assured. Further this rather argueth their diso­bediente, and repugning humor, then iustifieth theire so­ber disposition and desire to be loyal. Lastly they shewe a great differēce betwixt the gentle proceeding of true christi­ans, that with light penaltyes seeke to winne men, and are slow in exacting them, and the rigor and cruelty of papistes that confiscate all the Lands and goods of true Christians, & most barbarously torment and massacre their persons with­out pitty or mercy. Jf then our lay papistes haue no better defences nor pretēces for their fidelity, then they haue formerly alledged, theire owne words will rather conuince them, then cleare them, and such, as had no euill opinion of recusants before, will take occasion to suspect, that this stubble of theirs is nothing, but a couer for the seed of much hartburning, discontentment and disloyalty, as their billetts. and fagots of late were laid to couer their barrels of gunpow­der couched vnder the higher house of Parliament.

Chap. 20. An answere to the petitioners calumniations agayust the professors of the Gospel set downe in the 6. chapter of their popish apologetical, petition.

IT were a most simple defence for a prisoner stan­ding at the Barre of iustice, and answering for [Page 122]his life before his iudges, to alledge for his defence, that his behauiour is as honest and loyall, as that of his accusers. Yet this is the best defence, which these Massepriests vnder the maske of lay papists make in this place, supposing very ab­surdly the accusation of their aduersaries to be a iustification and defence of their own actions. Nay where they pretend to deale against their accusers, they mistake the matter vtter­ly, and speake against such, as are long since departed this life, and neuer either accused them, or knewe them, and in­ueigh against the ministers of the Church of England, which are not parties against them, leauing the kings sergeants and atturney to speak what they list, and aunswering nothing to their informations, accusations, and enditements, which prin­cipally touch them. But will you heare their wooden & weak accusation against vs, as it followeth?

Chapter 6. The cariage and behauiour of our Accusers.

IT resteth now lastly to consider what hath been the behauiour of some of ourYour accusers are your ovvne consciences, & the kings Atturney, and other officers. The Ministers ac­cuse you not, but ansvver your sooleries. accusers (the Ministers we meane,The cariage of our Anta­gonists. and some hot spirits of their adherents and followers) from time to time in your ma­iesties affaires (that hath so cherished, dignified and aduanced them) and to other their lawfull Princes, that haue not so fully concurred with them in matter of religion as your Maiesty doth, vt contraria iux­ta se posita magis elucescant, that contraries compared together may the more cleerly appeare.

If you demand what they were that accounted it a matter treasona­ble to retain any book or paper in fauour of your Maiesties Title, and that in publique books called your Mothers right to this Crowne a pretended Title. Agendum est chsignatis tabulis: and we must needs tell you that it was aA goodly de­nise, all the pro­fessors of religiō must ansvver for a student in Lyons Inne. Student of Lyons Inne a Lawyer by profession, and a Protestant in Religion, that in a booke printed Anno 1584. & intituled (A discouery of treasons against the Queens Maiesty by Frances Throg­morton) amongst other his treasons, he reckoneth this for one in these words. There vvere also sound among other his papers 12. petegrees of the [Page 123]descent of the Crovvne of England printed and published by the Bishop of He oppugned Queen Eliza­beths right. Rosse in the defence of the pretended Title of the Scotish Queen his Mi­strisse. What could be more vniust and iniurious to that blessed Lady and all her posteritie, then in a booke printed in defence of an exe­cution of iustice, to call her Title false pretended and vniust, and account the cuidences and recordes thereof as treason in the highest degree?

If inquiry be made who they were that in prejudice of yourBut first of Queen Maries and Queen Elizabeths right. Maie­sties right to this Crowne did set vp the vsurping Queen Ianc, descen­ded from the yonger sister of your Maiesties great Grandmother, that was the eldest daughter to King Henry the vij. Our histories tell vs that they wereThe Duke of Northumb. the Dukes of Somerset, Suf­folk, & other Protestants, & al the Protest. Bishops, Cler­gie & Coun­cell, of K. Ed­vvard & prin­cipallie the clergie. enemiesThen it ap­peareth, that papists vvere enemies to the catholike faith For they vvere principall actors therein. to the Catholike faith which we professe, and the first ad­uancers of the new Religion in this Country.

If we call to mind the complotters and compassers of the murther committed on the Person of your HighnesHis Maie­sties Father & Grandfather slaine. Father and Grandfather, and the barba­rous butchering of your Mothers Secretary in her Royall presence, and the miraculous escape of your Graces person by Gods singular protection, when aHis Maie­stie pursued in his Mothers womb, and miraculously preserued. charged pistoll put to your Mothers womb by one of the traytorous race of the Govvries, to haue de­stroied you both at one blow, could not giue fire; we find by the printed monumentes of Scotish Annales that the actors, authors, and inuentors of those tra­gedies were not of the Catholike religion.

If we demand who they were that tookeThe Mini­sters and Pres­bitery authors of these tumults. armes against your Maiesties gratious Mother, that ouer­threw her in the field, that laide violent hands vpon her sacred Person, and imprisoned her in Lavvgbleuen that depriued her of her Crowne, and expelled her out of her Kingdome, and procured afterwardes her captiuitie in this Realme: no man is ignoraunte that theThe Earle or Moray, Knox the catalin of Scotlād Bastard of Scotland with the Presbitery & that runnegate Fryer Iohn Knox, mortall enemies to all order, rule, & authoritie, were the Architects of these detestable actions.

How zealousBothvvel & Govvry, two pillars of the Presbiterie. Bothvvell and Govvry were against pore Catholikes; and what pillars and patrons they were of the Presbiterie, the world knoweth, but your Maiesty by experience can best restifie what perilous, turbulent, and seditious members they were of the common wealth, and how often your sacred Person was indangered by them, & others of their profession

Moreouer, we hope that we may without offence to any, confidently affirme, that they were not Ca­tholikes that caused your Mothers vntimely death: the memorie of which times, for many respects wee had forborne to touche, but onlie to remoue the odious and vniust imputations, diuulged in the time of this present session of Parliament against vs in a certaine libell, or rather a clamorous calumnious inue­ctiue, published in this present session of Parliament, against a most modest, learned, and submissiue supplication dedicated to your Maiestie in March last: where the Libeller calleth Catholikes to the Barre, and would haue them indighted, and pasle their triall for that matter:But iustified by proofe, and testimony of a man of more credit, then Colebranded Coleton, or any of these libellers. Sutcliffes own words in the 8. chapter of his said libel VVhich doone (saith he) his maiesty may easily perceiue that they are to be hated, and abhorred as causers and contriuers of all his mothers troubles and calamities, his proofes are the author of the Iesuites Ca­techisme The au­thor of that catechisme an inueterate e­nemy of that order, & ther­fore more credulous thē conuenient in matter of their disho­nour. written in disgrace of that order, which book is of as great credit (withBut these ten­dre consciences make no scru­ple to rebell against princes excommunica­ted by the Pope and to say, that he hath povver to depose kings and to translate kingdoms. men of tender con­sciences, and vpright cariage in matter of trueth and equity) as Lucians Dialogues,Ʋ Ʋill you deny the testi­mony of a po­pish martyr, and a conspi­rator against the king? VVatsons Quodlibets, or Esopes fables, and what this Catechiste wrote of priuate passion, without any authenticall warrant, this Libeller doeth vrge with the like perturbation. And here (Dread Soueraigne) we might as readily, as liuely, produce a world of inuinceable proofes in re­proofe of thisYou that are libellers in print haue no reasō to charge others vvith your ovvn falts, and yet to ansvver nothing. Libeller, by prouing the actors of that complotment and tragicall proceeding not to haue been any one of them Catholikes, or their wel­willers, but (we carefully shunning to charge any with bloudy imbrumems in that lamentable fact of Englands agony,) and onely to free our selues from that most odious, impudent, and false calumniation, we soly resort to matter of highest record, dayly ex­tant to be seen of all men in publike printed statutes, beeing the forerunners of that straunge execution of your blessed and most glorious Mother. Whereby it is most euident and well known (Are papists blear eyed, & pollers of crovvns? true Christians certes knovv no such maters. etiam lippis & ton­soribus) to blind men and barbers, that they were notHow proue you they vvere not papists? Catholikes that made and enacted those statutes of the thirteenth of Queen Elizabeths Raign, for the13. Eliza­beth Limita­tion of the right of the Crowne. limitation of the right of the Crown, to the dispositi­on of the Lords and Parliament from the free right and course of blud and descent. That made it treason in the same Parliament, toTreason to say that the persons Titles & possibilities of all preten­ders to the Crown be not subiect to the acts made in Parliament. hould [Page 125]or say that the common lawes of England, and sta­tures to be made in Parliament, are not of sufficient validity to gouerne the persons, & to bind and limit the Titles of any that hath any possibilitye to the Crowne.

They were not Catholikes that made it treason in the same Parliament,Reconcili­ation, treason. to absolue from sinne and reconcile, or to be so absolued or reconciled.Agnus Dei Beades, or Crosses pre­munire. A premunire to bring in any tokens called Agnus Dei, or Crosses, Pictures, or halowed Beads, or to haue or receiue them.

They were not Catholikes that the 23. of Queen Elizibeths Raigne made it treason23. Eliza­beth treason to perswade men to the1 Catholike religion. to perswade men to thePopery ma­keth many of her professors rather cuckold­like, then Catholike. Catholike religion, and the losse of 200. markes to heare200 marks for saing, 100 marks for hearing a maasse. Masse, or to pay xx. pounde monethly so:xx. pound a moneth for recusancy. refusing to goe to the Protestantes seruice: or the forfeites of x. pound monethly for such as should keepe anyx. pound a moneth for keeping a schoolmaster. Schoolmaster not allow­ed by the Bishop of the Dioces, and refusing to go to Church.

They were not Catholikes who made an act 27. of the sayd Queene by vertue whereof your gratious27. Eliz. the act was made which caused the death of his Maiesties Mother. Mother lost her life; and in the same Parliament it was made treason for allIn thesame year it was made treason to be a Priest and com in or remain in the land, & felony to receiue or relieue them. Priestes or Religious men that had taken orders by anyThese orders taken from the Pope and his adherents, marking priests in the crovvn, vvere the marks of Antichrist. foraigne autho­rity, to remaine or come into this Kingdom, and fe­lony to relieue or entertain them.

It was made treason to be brought vppe in the Seminaries, premunire to send thither anye re­liefe.

In the 28. of the said Queene, it was enacted that the two partes of the lands and leases of such recu­sants, as shoulde faile to pay the xx. pound a mo­neth in the Exchequor at the tearms prefixed, shold be seazed into the Queens hands.

In the 35. it was enacted that euery25. Elizab. certaine recu­sants were by an act then made to ab­jure the Realme. recusant, aboue the age of sixteene yeares, being not woorth twentie Markes (exceeding his confined limittes) should abjure the Realme, and if hee refused to ab­jure or retourned after abjuration, to be accounted a fellon.

Item that the partie shoulde pay ten pound a [Page 126]moneth thatTenne pound a moneth for keeping a recusant in the house. keeps any recusant in his house after warning.

In the same Parliament, recusants areThe same yeare was the statute of confinements enacted. restray­ned to their certaine vsuall, and common places of abode, and are not to remoue aboue fiue miles thence without licence of the Bishop and two Iustices, vpon paine of forfaiting of all their goods, and all their free and coppyhold lands, and annuities during life: and all such recusants that had not lands of twenty marks value by yeere, or goods of fourty pound, if they con­formed not themselues, or repaired not to their pla­ces of limitation, shall abjure the Realme. By the course and contriuing of such capitall and cruel laws at the same time, and in the same sessions, aswell a­gainst Catholikes, as against your gratious Mother; it seemeth by all probability (to persons esteemed of iudgement and great experience, in the insighte of worldly drifts both in this Realme, and in forraigne Regions) that the principall marke which was ay­med at in those times, was at the selfe same season by seuerity and shadow of the same lawes an instance to ruinate and ouerthrow theThe per­son of his Ma­iesties Mo­ther, her right and Ti­tle and the Catholikes cause, all shot at by the same lawes, and at the same time. person of your grati­ous Mother and her right, and the professors of the Catholike religion; supposing that those three must either stand or fall togither of necessity: but non est consilium contra Dominum: there is no councel against God: her right and posterity hath (God be thanked) preuailed, and the poore Catholikes from that time to this, the more they haue bin oppressed, the more they haue increased, which cannot fall out other­wise, vnlesse it proue false which God hath sayde by the mouth of his Saints and seruants: Preciosa in con­spectu Domini mors Sanctorum eius, pretious in the sight of our Lord is the death of his Saints. Et sanguis These fel­lovves knovv not vvhat be­longeth to mar­tyrs, that vvrite martirum, and put Traytors in the catalogue of martyrs. Martirum semen Ecclesiae, the bloud of Martyrs, the seed of the Church. We accuse no man in particular in this case, and could haue been content: vlcus hoc intactum leuiter pertransire, to haue sleightly past ouer this boch vntouched, but that this respondent would needs deale with vs, as Putifars The li­beller like Ioseph his Mistrisse, and Susannaes iudges. wife did with holy Ioseph, or the carnall judges with the chast Susanna, (viz.) put vs to our plunges, and purgations for such crimes, as were proper and peculiar vnto them­selues.

Neuer was it heard of that in England or Scotland any Minister or Ministers euer suffered any thing for that gratious Lady, or your ma­iesties Title, but infinite are theIn Scot­land, Setons, Gordens, Simples, Max­uelles. families of the ca­tholikes that haue suffered for them both. As the Seatons, the Gordens, the Simples, the Maxuells in Scot­land: theIn Englād, Hawards, Persies, Pa­gets, Tres­hams, Throg­mortons, Sa­lisburies, Abington, Winsor. Havvards, Persies, Vauxes, Pagets, Tres­hams, Throgmortons, VVinsors, Sclisburie, Abington, and diuers other worthy Gentlemen in this Land, the shipwracks of whose opulent abundant states and fortunes, are inuincible testimonies of the Libellers falshood and follie in this his obiection, and of the constant fidelity of Catholikes to your Maiesty and al your race and predecessors, in al their fortunes what­soeuer.

And thus your Maiesty doth see the comparison of our former times, and our precedent behauiours, with our present affection and future assurance: If then we be not rewarded, and respected as all others are of other professions that haue done their duties, as we did, in ad­uancing your Maiesties affaires, and acknowledging your rightfull Au­thority: yet at the least we hope that it wil not be thought reasonable, that we shold be left in the sameAs long as you beleeue in the masse, that is a masse of super­stition, idolatry and foolery, you must needs be subiect to a masse of mi­sery. masse of misery, which your maiesty found vs in at your entrance.

Make vs then (Sweet Soueraign) as able as we are willing to serue you, not by new dignities and authorities, but by restoring vs to ourIn Spain and Italy our bre­thren, that pro­ses true chri­stian religion, neither inioy honours, nor goods nor lands nor liberty, nor life pristine honours, and honest reputations, and to our birthright free­dome, and liberty by your onely Peerles justice, clemency, and be­nignity; permitting vs to liue in peace, & come dere buccellam nostram sine dolore, to put a bit of meate into our mouthes without sorrowe, without flights, without flights, and without circumuentions of our Aduersaries: our woundes are so deepe and daungerous in matters of our honours, states, and liberties, that no Phisitian can cure vs but your selfe with the soueraigne balme of your renowned clemencye. What pleasure or profit can redownd to your Maiesties person or e­state, if we your approued and assured seruantes and subiectsMany hane been satted in prison, fevv haue rotted in prison, though committed for treason, and not religion. lot in prison, die in banishment, and liue in penury and disgrace; for no other crime or offence, but for the constante profession of that Religion, which in conscience we are perswaded to be the only true worship of God, and saluation of our soules? Of which our faith and beleefe, we haue rendred soYou haue only told false reports, and fabulous conccits of your ovvn braines dennyd of reason. sufficient reason, that wee hope, it will fully satisfie and content, so wise, learned, politique, and discreete a Prince, as your Maiesty hath shewed your self to be in all occasions presented to make [Page 128]trial thereof, which maketh vs the more confident in our iust and rea­sonable defence,, because we sue to a most wise, iust and learned Mo­narch.

And albeit more then this can hardly be required of men whose fi­delities are so sufficiently tried and testified (as appeareth by the whole substance and tenor of this our Apology,) yet pro abundantiore cautela we humbly lay down at your Maiesties feete in forme of submission, and security following, in behalfe of our Precsts and pastors.

The answere to the 6. Chapter.

THJS is the somme of this quarrelsome accusati­on, flender in comparison of the matters obiected, and witlesse in respect of the handling of it, as the sequele will declare. First they accuse a student of Lyons Inne, a lawyer by profession. as they call him. But what is this to vs? Nay what is that to the Ministers they speake of? Further they sould know, that there is some difference betwixt students of Lyons Inne and lawyers: betwixt the Innes of court and chancery, but that they lack law and ex­perience. This lawyer by profession, as they, say in a discourse of treasons against the Queenes Maiesty by Francis Throck­morton, telleth how there were founde among other his papers, 12 pedegrees of the discent of the Crowne of England printed and published by the Bishop of Rosse in the defence of the pretended title of the Scottish Queene his Mistris, But whether they say true or no god knoweth. Neither neede we to examine it, the matter concerning vs nothing. And yet if these men in those tymes shold haue discredited Queen Eli­zabeths title, and preferred another before her, they woulde hardly haue answered the matter, if they had been called to Tiburne for it, Neither if this students offence be so great, which only telleth matter of fact, will they be able to cleare Parsons and many recusants in England, that haue heertofore allowed that traytorous booke of titles which infringeth the kings title, that nowe reigneth in despite of all his op­pugners.

Next they mention the attempt of the duke of Northum­berland [Page 129]for setting vp the Lady Jane agaynst Queen Mary, and thereto adde a commemoration of the execrable murther of the Kings father & grādfather, with thē also they conioyn Dauid the Queenes Secretary, as they cal him. Lastly they run out into a large discourse of Iames the base brother of the late Queen of Scottes, of Bothwel, Gowry & others, that in time past made some attemptes against the King and his mother. But what maketh all this, J pray you, to the ministers of England, against whom they pretend to frame theire odi­ous accusation? did not the duke of Northumberland, as they say, dye a papist? and was he not assisted and folowed by more papists then true Christians? Furthermore did not the Erle Gowry bring with him the seedes of popery, witchcraft, cōiuration, yea & of Atheism out of Jtaly? and was not Both­well an hypocrite at least in religion aswell as? a traytor in his rebellion? but had they doone wickedly, we are not to iustify their particuler actions, neither can these accusers iu­stifie their absurd discourse, ioyning to gether matters so vnlike, and so farre from the purpose, and in some poyntes making against them selues. Dauid was no man fit to be ioyned with kings. James the Queenes brother was wickedly murthred by a practise of papists. that the Kings grandfather was murthred, we cannot learne. they were none of our reli­gion certes, that laide hands either vpon his maiesties father, or grādfather-likewise his maiesties mother was brought into trouble by the practise of Sāmier a wicked Iebusite, as is testi­fied by him that wrote the Iebusites Catechisme, a papist & a mā of more credit & learning, thē these libelling lay papists, & therfore not so easily to be shaken of. But if they will not beleeue him, nor Watson a Martyre of their Church, yet I hope they will beleeue pius Qnintus his letters extant in his life written by Hierome Catena, and shewing that she was a­nimated in those courses by the pope and his faction, of which any man may gather, what were the causes of her ca­lamity. the same also may be proued by histories, and all the proceedings in that cause, which J forbeare to relate, leaste I [Page 130]should offend, as these libellers doe, without all respecte of persons refreshing the kings greefe, and speaking of mat­ters, which he most graciously hath forgotten.

Lastly they mention certaine statutes made partly for the settling of the title of the Crowne, and partly to meete with the seditions and conning practises of papistes, which with reconciling men to the pope and by diuers notes of faction, as agnus deies, beads, graynes and such like sought to vnite their consorts to stirre vp tumults, and to make a side to de­pose Queen Elizabeth. But all this rehersall of lawes, as it sheweth the greate or rather necessary occasions giuen to the state to make lawes against factions preests and their ad­herents, so it maketh nothing for the cause in hand, seeing the peace of the land was thereby confirmed, and the Kinges right no way preiudiced. But if the Masseprestes and the Popes agents had beene left at liberty to found the popes kingdome within England; then if the King had not founde geate trouble at his entrance, yet should he haue felt halfe his authority and kingdome shared by the pope,

This discourse therefore proceeding from men aduerse to the state, and fauorable to forrein enemies, and dealers for the Jnfantaes title, as is recorded in diuers books, and proued by diuers witnesses, & known by good experience, doth playn­ly declare the authors thereof to want shame, modesty, rea­son and wit. For if they had not wanted shame; then woulde they haue blushed to charge others with disloyalty, themselues being vnable to discharge themselues. if they had not wanted modesty, they woulde haue con­tented themselues with present fauors being such as they afforde not to our brotheren in other countries, and not soughte audaciously to haue dignity, honour and further liberty, Jf they had not wanted reason, they woulde not haue saide, that they haue yeelded sufficient reason for theire religion. and finally if they had not wanted wit, they woulde no haue vndertaken to accuse innocentes, themselues being guilty, nor would they haue compleyned of [Page 131] wounds deepe and dangerous in their honors, being honored a­boue their desert, nor would they haue called the King Sweete Soueraigne, or once mentioned Souereinty, consi­dering that they ouer throw the kings Souereinty, and make him the popes subiect by their doctrine. but yet that passeth all the rest of their fooleries, that not being able to cleare themselues nor hauing spoken one worde in defence of theire sacrificing preests, and Iebusites; now in the conclusion of their request, they speak for them also. for masse preests, I say which contriued the kings destruction, by the practise of Clerck, and Watson, and lately absolued Percy, Catesby, Tressam, and their complices, which went about to blowe vp the King, Queene, Prince, and high Courte of Parliament with gunpowder, to massacre true Christians, to alter lawes and to ouer throw the state.

Chap. 21. The insufficiency and foolery of the submission pro­mised by lay papists to the king, is exami­ned and refuted.

THere is no chapter, nor almost clause of this peti­tion of lay papists, whereto we may not take iust exception. But yet if we doe put them alltoge­ther and compare them with the 7. Chapter wherein they offer to be bound for the King and his King­dome, and to tender a submission to his maiesty, for his satisfaction; this will passe all the rest in fooolery and ab­surdity. listen therefore, I pray you and hear what they say for theire massepreestes, and how they secure the kings per­son and Crowne from the trechery of their shauen Crowned trecherous masse preestes.

Chap. 7. The forme of the Catholikes submission.

IF we may be permitted to enioy some quiet, graue,The lay Ca­tholikes sub­mission. and vertuous Clergie men for the comfort of our soules, we doubt not but to giue your Maiesty a far grea­ter security for the few hundreds of our Priestes, then was giuen for the many thousands of Queen Maries Priests, and Prelates in the late queen Elizabeths dayes; against whome, albeit aboueAbate nine thousand. 10000. Clergy men left their liuings, rather then they wold leaue their religion. ten thousand of them, did abandon their Ecclesiasticall Liuings, rather then they would conform themselues to the times (especially theAll Queen Mary Bishops forsook their Prelatures, rather then they would forsake their chiefe Pastor. holy Senate of Bishops no one excepted) yet in the time of the said Queen, for the space of thirty years extreame and restlesseYou are ex­treamly vn­gratefull, that suffer not our late gratious Queen to rest, that alvvayes fauoured you to her ovvne hurt. persecution, no capitall lawes were made or execu­ted. And in theThe booke in tituled exe­cution for treson, and not for religion, made by the late Lord Burleigh. book intituled Execution for treason and not for Religion, composed and set foorth by the late L. Burleigh then high Treasurer of England, on whom for his great wisedome and policy, the mena­ging of the Commonwealth of this Realme (vnder the Queen principally depended) Anno. 1583. and Anno Regni Eliz. 26. it is in expresse words set down what fauour these Priestes found, in tearmes as fol­loweth. And though there are many subiects knovvn in the Realm that differ in some opinions of Religion from the Church of England, and yet doo also not for heare to professe the saeme; yet in that they doo all professe loyalty and obedience to her Maiesty, and offer readily in her de­fence to oppugne and resist any forraigne force, though it should come or be procured from the Pope himselfe, None of Q. Maries priests or Prelates persecuted for religion. none of these sorte are for their contrary opinions in Religion persecuted, or charged vvith any crimes or paines of treason, not yet vvillingly searched in their consciences for their contrary opinions that sauour not of treason. After which Narra­tion, he reckoneth vp great numbers, asD. Heath, Archbishop of Yorke. D. Heath, Archbishop of Yorke, B. Poole. B. Tunstall, B. Ʋ Ʋhite, B. Oglethrop, B. Thurlby, B. VVatson, B. Turberuill: none of all these vvere pressed vvith any capitall paine, though they maintained the Popes authority, against the lavves [Page 133]of the Realme: he recountethAbbot Feenam. one Abbot and di­uers Deanes, whome he commendeth for learning, modesty and knowledge, and concludeth that noneNone of all these held or punished as traytors, though they maintayned the Popes au­thority a­gainst the lawes of the Realme. of these, nor yet diuers others of the like morall, and indifferent cariage, were euer called to any capi­tall, or bloudy question vpon matter of Religion; nor were not depriued of any of their goods, or proper liuelihoods: of the like indulgence and lenity mention is made in the same booke, vsed towards the layety in wonderfull pleasing words as followeth.

There are great numbers of others being lay men and of good possessions in Lands, and men of credit in their countries, that do enioy their estates, though they houlde contrary opinions in Religion for the Popes authority, and yet none of them haue been sought hitherto to be impeached in any point or quarrell of treason, or losse of life, member, or inheritance: So that it may plainely appeare, it is not, nor hath not been for contrary opinions in Religion; or for the Popes authori­ty alone (as the Aduersaries do boldly and falselie publish) that euery person hath suffered death since her Maiesties Raigne: yet some of this sort are well knowne to hold opinion, that the Pope ought by autho­rity of Gods word, to bee supreame and onely head of the Catholike Church throughout the whole world, and that the Queenes Maiesty ought not to beTo deny the Queen to be supreame gouernesse ouer Ecclesi­asticall persōs not perse­cuted with charge of treason. gouernesse ouer any her subiects in her Realmes, being persons Ec­clesiasticall: yet for none of these points hath any person been persecuted with the charge of treason or in danger of life.

If then this were the case of Queen Maries priests, and other quiet and faithfull subiectes in the late Queens dayes, we hope that our Priests (being aswell qualified in all respects to our Princes good liking & satisfaction, as they were; both for quiet behauiour, ciuill life, and sincere affection to your Maiesties ser­uice) may for our comfort obtaine asmuch grace now, as theyThe case is vnlike, they ne­uer turned Ita­lienated diuels, nor held intel­ligence vvith forrain enemies did then, without any such assurance as our Priestes shall put in. And to make the case yet more cleare and vncontrouleable; we adde further, that sinceNo religi­on can consist without Priests and Pastors. no Religion euer did or could consiste withoutYour Priests are no Pastors, neither had the ancient christi­an Church any such sacrificing shauen, and greasie Masse-priests. Priests, Pastors, and men to whom the dis­position of diuine misteries did belong, we hope that our desire to haue the benefite of such Clergie men, as may stand with the safety of our Prince and coun­try, is conformable to reason, as commaunded by the rules of conscience, charity, and Christianity.

And that it may be more apparent to the world, that this our lowly Christian desire, and humble demaund, shall not any wayes be pre­iudiciall to your Maiesties Royall person or estate, weNone but plain ideotes vvill make this offer. offer to answer person for person, and life for life, for euery such PriestThe Ca­tholikes offer for their Priests. as we shall make election of and be permit­ted to haue in our seuerall houses, for their fidelity to your Maiesty and to the state; by which meanes your Maiesty may be assured both of our number, and ca­riage of all such Priestes as shall remaine within the Realme, for whome (it is not credible) that we would so deeply ingage our selues without full knowledge of their dispositions: their being here by this meanes shall be publike, the places of their abode certain, their conuersation and cariage subiect to the eyes of the Bishoppes, Mini­sters, and Iustices of peace in euery prouince and place where they shall liue: by which occasion, there may probably arise a kind of vertu­ous, and not altogether vnprofitable emulation between our Priests and your Ministers, who shall exceede and excell the other in vertuous liuing, and exemplarity of life, and other acts and exercises of piety and deuotion, which must needs turne to the edification of the peo­ple, and extirpation of vice; and we shall be so much the more cir­cumspect and carefull of the comportments of our said Priests, as our estate and security doth more directly depend vpon their honesties & fidelities.

To conclude, we do and euer will (Redoubted Prince) acknowledge your Maiesty our lawfull King and Soueraign Lord, and willCatholikes opposition a­gainst all pre­tenders. defend and maintain your Maiestis Heirs and your Successors possession, right, and Title, with life and liuely hoode against allBut such as are inuested by the Pope in the right of any crovvne, are not taken for pretenders. pretendants to the contrary.

Furthermore, we willAs you haue done hitherto declaring the kings secrets to forrain eni­mies; and as the Masse-priests did in Percies treasō. Their pro­fer to reueale & withstād all treasonable attempts. reueale, and to our po­wers withstand and preuent any conspiracy, or inten­ded treason against the person of your Maiesty, your Heyrs and Successors, and we will to our power de­fend your Realmes and Dominions against all inua­sions, or forraigne enemies, vppon what pretence soeuer.

We do, and will acknowledge due vnto your Maiesty from vs, what­soeuer is due for a subject vnto his Prince and Soueraigne, either by the law of nature, or by the word of God, or hath beene vsed by any Catholike subiect towardes your Highnes Catholike Progenitors; and this we will perform by protestati­on.The Pope can dispense vvith both, as they beleeue. The catho likes oath, and protestation. oath, or in such other manner, as shall seem best to your Maiesty.

And this same oath and protestation, our Priests [Page 137]so permitted,But vvhat if they break their othes? then are they periured, and the state vvithout remedy. What goodly satisfaction is this? shall take before they be admitted into our houses, o­therwise they shall not haue reliefe of vs.

In this sort (we doubt not) but that your Maiesty may both in honour and security, take protection of our persons, mitigate our for­mer afflictions, and be assured of our future loyalties, loues, and affe­ctions, if you but please to rake the view (which your maiesty may do in this our Apologie) of the rules of ourThese rules declare you to be the Popes slaues, and the kings enimies. Doctrine and Religion, in those cases of the experience of our former actions, and of theOr rather ab­surd, and full of foolish com­plements. abso­lute complete forme of this our submission and alleageance: which Bands as they are most voluntary on our parts, so are they farVoluntary submission far to be prefer­red before counterfet conformity. more honorable, profitable, and durable for your Highnes security, then all the lawes and ri­gours in the world.

And to say the trueth, what greater glory or tri­umph can so magnanimious a Monarch as your Ma­iesty is, haue in this world, then to see and behould so manyI hope many douzins vvill not subscribe this absurd and disleall petition thousands of your faithfull Citizens and sub­iects, manumitted from seruitude, resuscitated (as it were) from theyr sepulchers, recalled from banishment, deliuered from prisons, rendred to their wiues and children, and restored to their pristine honours, and honest reputations, by your Maiesties onely peerles Clemencie and benignity; and to march before yourA pore tri­umph he is like to receiue by these mens ser­uices. Persie meant to send him vvith fire & gunpovvder to heauen. triumphall chariot, with all insignes of liberty, loue, freedom, joy, and estimation? of whose af­fections your Maiesty can be no lesse assured, then a mercifull Father of dutifull children. Quos genuit in visceribus charitatis & pietatis suae: whom he hath begotten in the bowels of his charity and piety.

And if that renowned Roman was woont to say, that he had ratherMore glory in sauing one Citizen, then in vāquishing a camp of enimies. saue the life of one Citizen, then ouercome a whole campe of his enemies, what now shall your Maiesty gain in giuing life and liber­ty to so many thousands (who are sicke of the late Queens euill) whom no phisick can cure, but the sa­cred hands of our anoynted King, and are like to theCicero the pretor and patron of Si­cily. Sicilians, whom none but Cicero, or theFlaminius restored the Grecians to their ancient liberties. Grecians Graeci sem­per mendaces so are these fellovvs in the tales of greeks and Sicilians, and of their legends. whom none but Flaminius could deliuer from the heauy yoke, and insupportable seruitude, which the Pretors and Princes their predecessors had imposed vpon them.

We are but halfe men, if men at all, whom in these later dayes and times no man durst defend, counte­nance, conuetse with, or imploy, and (as your Maiesty hath well sayd) we are in deed but halfe subiects, not that our bodies, minds, wills, wittes, vnderstandings, sences, memories, iudgements, intentions; or our breaths, blouds, or [Page 138]liues are deuided, or deuouted to the supreme honour or seruice of any terreneIs the pope a terrene creture if he be hovv can you say, that you are not deuoted to his supreme ser­uice? creature, other then your Maiesty only but that theIn what sense the Ca­tholikes may be called halfe subiects. better-halfe of our liuings, goods, friends, and fortunes, wherewith we should be the better able, and haue greater courage to serue your Maiesty, are taken from vs, and yet your Maiesties coffers little the better therefore.

Our desire then is (most gratious Prince) to be­come your Maiesties wholeHitherto then you are not come to be sub­iects. subiects, & your Maiesty may so make vs in the twinckling of your eye, or stamp of your foote, wherewith you are able to raise vp moreNot one true papist may serue the king, if the Pope ex­communicate him But to omit this case, if papists can raise vparmies so easily in En­gland, it is time to looke to them. Let vs remember Persies late treason. armies, then euer Pompey the great could doe (from whom the metaphor is borowed) in all his pompe and pre­sumptuous pride.

Vouchsafe then (Dread Soueraigne) to make vs as others your subiects are of all professions,The conclusi­on, with an Apostrophe to his maiesty intire and absoluteYou must be founded in another mould then popery, if you vvill be­come true Euglishmen Englishmen; for nothing (by Gods holy assistance) can or euer shall deuide vs from our sub­iection and dutifull affection to your Maiesty, but death which is vltima linea rerum, the last period of all things: for all other deuisions we renounce, from all other seruices5 we disclaime, but that onely which is due to God in the supernatu­rall course of our saluation, which being gouerned by secret influen­ces, and supernaturall concurrences of his grace, we alot to God with­out disparagement to your Maiesty, assuring our selues that your Ma­iesty (so conuersant in all good writers, and perfect Theologie) is well assured, that there is no diuision so honorable for a Prince, as that which was attributed long sithence to Caesar, and now is not impro­perly applied to your Maiesty.

Iupiter in coelu, Caesar regit omnia terris
Diuisum imperium cum6 Ioue Caesar habet.

Whiles this Apologie or Petition was a printing, there came to my hands the copie of a Letter written by the late banished Priests, to the Lordes of his Maiesties most honourable priuie Councell; which for the coherence of the argument, I thought good to annexe here­unto.

The examination of the 7. chapter.

THE matter hādled in this chap. is of more cō sequence then all the rest. For therein they craue an immunitye or toleration for their massing Preestes, to which no man, that is truly religious can be enduced to yeelde, al­though he coulde be content to yeeld any lawful fauor to the rest. For albeit seduced souls ar to be piti­ed, and may percase be reclaimed from their haggarrd po­pish superstition; yet no mā hath reasō to tolerate seducers & grosse idolaters, especially when they depend vpon forreine enemies, and are gresed and marked for the popes slaues, & haue heeretofore been blotted both wiith trecherous doc­trines, and treasonable practises. The treason first of Wat­son, and Clerke, and lately of Garnet, Hall, Hamond and o­thers that consorted with Percy and his complices doth de­monstrate this to be true. But yet no parte of the petition is more loosely or foolishly handled. For first in this conclusion they inuolue a request for their masseprests, hauing spoken nothing of thém before which is alone, as if they should con­clude without premisses.

Secondly they require some quiet, graue, and vertuous cler­gy men for the comfort of their souls. But this is spoken against the polshorne Prestes of Antichrist. For they are not quiet, but turbulent and seditious, they are not graue, but light & giddy headed, ready to runne vp the gallowes for the Popes seruice. They are not vertuous, but base, filthy and leche­rous fellowes. and this is proued by diuers particulers. Final­ly the confort of Christian mens soules confisteth not in faculties, indulgences, popish absolutions and such antichristian trash as they bring, but in Christs sweete promises, and in apostolike doctrine, and comfortable wordes of true preachers [Page 140]and to such if they would open their eares, they should haue both quiet, graue & vertuous clergy men, and true and godly pastors also.

Thirdly they tel vs, what fauours were doon to Queen Ma­ryes Preests,, and other lay men affected to popery, especially in the beginning of Queen Elizabeths reign. But they could not do vs a greater fauor, or thēselues greter dishonor, thē to mētion these matters. For first they testify against themselues Queen Elizabeths greate Clemēcy, that spared thē, who had dealt so rigorously her self & others, & did not proced against the papists, before they began to practise & attēpt against her Secondly wee seeheerin, that al fauor doon to papists is lost, as bestowed vpon vngratful persons, & enemies irreconcilia­ble. We may deal mercifully with thē, & giue thē life, that o­therwise wold perish. But if they haue once the sword in their hands, they satiffy thē selues with nothing but the death and destruction of such, as professe the truth. But to let this passe, little doth the exāple of Queene Maryes preests relieue thē. For they were made preests at home, these by forreine ene­myes. they acknowledged the princes supreme authority, these defend the authority of the Pope. They depēded on the princes grace & fauor: these depēd on the popes grace, & withal their forces defēd his authority they offēded of igno­rāce notknowing the truth, these of malice rūning out of their countrie, and oppugning a truth once known. They professed a playne kind of popery, and were not factiously disposed. these are factious compagnions, and professe a more desperate kinde of doctrine newly forged in the conuēticle of Trent. Finally they acknowledged the Queens mercy: these bark at her being dead, & neuer ceased to work against her being aliue. For proofe of the conformity of their petition to reason, they adde in the fourth place, that no religion did or cold euer consist without preestes and pastors. But what is that to these preests of Baal, that at no true Prcests succeeding the Apost­les in teching & administring sacramēts according to christs institution, but idolatrous sacrificers ordeined by Antichrist [Page 141]to offer for quick & ded? again what is that to these murdrers bloudsuckers, that are no pastors, but rather gunpowder trai­tors, sheepbiters, and destroyers of Christ his flock? Lastly if they seek for true pastors indeede, why do they forsake the bishops and preests of the Church of England, which indeed haue both the calling,, and exequute the function of true Bishops and pastors, and runne after these wolues, murdrers and deuourers of Christ's sheepe?

Fiftly they offer to answere person for person, and life for life for the fidelity of theire preests to his maiesty, and the state. But what if the preests absolue traitors, and perswade them to rebellion? where shall the state seecke either for the parties or sureties? And what shall it auaile to sue the bonds? Agayne what a ridiculous conceite is this to thinke that the bonds of euery two or three base compagnions will be suf­ficient to secure either the life of so greate a king, or the peace and state of so greate a kingdome against men alrea­dy found perfidious? Thirdly it will be a question, whe­ther if such a matter were to be performed, euery pild crow­ned preest could procure such hostages and bondes as are offered. it may be some good old Ladyes and recusant Cuckowes would offer any bond for their darlinges. But the wiser sort, J thinke, woulde neuer put their liues in ha­zard vpon the massepreests promises, who if the pope com­mand them to doe an exployt for their holy mother the mo­ther of fornications, regard neither promise, nor oath.

Finally it may be a question, whether any such bonds are good in lawe, and percase these good fellowes knowing them to be nought, are the bolder to offer them, thinking to gull the worlde with theire greate offers.

Fiftly comming to the poynt of their pretended sub­mission they playnely refuse to submitte themselues offring rather articles of a capitulation betwixt the King and them, then any forme of true subiection or submission, for firste they say, they will acknowledge his maiesty to bee their lawfull King and souerein Lord, and will defend his ma­iesties [Page 142]heires and successors righte. And for this his maiesty is much beholding to them. But we must vnderstand, howe this offer is made vpon condition, if they may haue theire masse and theire Masse preests. if they may not haue theire requests, then they neither submit themselues, nor offer any thing. Further they acknowledge more then by the doct­rine of popery they can make good. For by the chapter v. nam sanctam. extr. de maior. & obed. all kings are declared to be subiect to the pope. They do also deny the kings autho­rity in Ecclesiasticall causes, and offer many preiudices to the Kings righte, both ouer the Clergy and others, and acknow­ledge him no further to be their lawfull king, then it shall please the Pope, who hath power to excommunicate him and depose him, as they say. Lastly where they speake of the Kings successors right, they forget to mention the kings righte. But what should wee stand vpon future coniectures, when the treasons of Watson, Clerk, Garnet, Hamond and the rest haue plainely declared them to bee the kinges ene­myes?

Secondly they promise to reueale, and to theire powers to with­stand and preuent any conspiracy, or treason agaynst the King and his heires, and to defend the realm against forrein inuasi­ons. But miserable were the King and state, if they shold de­pend vpon their reuelations, and withstandings of treasona­ble attempts and invasions, that are sworne to the pope & depend vpon forrein enemies. Former practises and expe­rience sheweth, that their words and promises are but snares to catch such as trust them, of late they smothered the trea­son of Percy and Catesby as much as they could, & soughte by all meanes to haue their country set on a flame. They ac­knowledge to his maiesty, what is due by the word of god, or hath been vsed by any of their sect. but of the word of god they make the Pope supreme iudge, and vse to deny obedi­ence to Kings excommunicate by him, nay to Kings not ex­communicate, in ecclesiasticall causes, what they meane to performe it appeareth by Watsons and Percies treasons.

Lastly they say they will performe this, by protestati­on, or oath, and offer the like for their preestes. But what are oathes and promises, when they say the pope can dispense with oathes, and teach that faith is not to bee performed to hereticks, in which rank these superstitious ministers of an­tichriste place all true Christians? Furthermore it may bee doubted whether these felllowes can bring the stiffe necked massepreests to take these oaths. if they cā, yet shal they neuer make them to keepe them. doth it not then appeare, that these conning fellowes goe about to ensnare playne dealing men with their false othes and feigned protestations? the ex­amples of Iohn Husse, & of the professors of religion in Frāce and Flanders, that haue bene often massacred, when they rely­ed vpon the othes and promises of the Popes adherents doe assure vs of it, and Garnets treasons may bee a caueat for vs. Wherefor seeing these proud suppliants confesse themselues but halfe subiects. and are much lesse then halfe when the pope commandeth them, whose they are body and soule, & seeing they always cut away halfe the kings authority, and sometymes all, and endeuoure to bring vpon his maiestye and his subiects, not only a false, idolatrous, hereticall and im­pious religion, but also a most greeuous yoke of the popes ty­rannicall gouernement, from which this land hath by the grace of god, and prowesse of his maiestyes noble ancesters been most happily freed and deliuered, and seeing they haue alledged nothing, which might eyther iustify their abusiue & false religion, or cleare themselues from the common impu­tations of the disloyalty of the popes adherents, or assure the king and state against the trecherous plots and practises of rinegued English sacrificers, Iebusites, and other theire asso­ciates euer suspected, & now lately plainely detected in Per­cies treasō to be sworn slaues of Antichrist, & professed ene­myes to the king: I doubt not but his maiesty & the state wil take a cours with these bold & importune petitioners, & as­sure the church and realme both against their corruptions in [Page 144]doctrine, and attempts in the affaires of Policy, and that in the meane while as all Christians abhorre theire antichristian doctrine and dangerous practises, so they will concurre in repressing and extinguishing the causes of them. This al chri­stians ought to performe, and these especially, that haue emi­nent places both in church and common wealth. VVhat then should I need to exhort them, to performe that, which belongeth to their duty, as they doe well knowe, and which both god requireth, and all true christians expect at theire handes?

Chap. 22. A censure vpon certain letters of the banished masse preests, sent back to the lords of his maiest­ies councell anno 1604, and annexed to the former petition.

IT is an old saying, all is lost, that is bestowed on men vngratefull, and may well bee verified by the fact of certein massepreests, who hauing well de­serued death if the lawes of the land. had been ex­equuted against them; were graeiously pardoned by his ma­iesty, & only exiled, for that the state cold not otherwise be well secured against their plots and practises, and yet are so farre from rendring thankes for any fauour, that they expostu­late with his maiestyes councell, as doing them wrong, and in effect protest, they will not submitte themselues to his maie­styes order. Nay it is apparent that they resolued to return to continue their former treasons, as may be collected by the examinations of the actors in Percyes treason and rebelli­on.

THE COPIE OF THE BANISHED Priestes Letter, to the Lords of his Maiesties most honorable priuie Councell.
To the rightVVhy is this petitio directed to the Lords? is the king no body with these mē? Honourable our very good Lordes, the Lords of his Maiesties most honorable priuie Councell.

RIGHT Honourable. As we haue suffered forNot so, but for Antichrist, and his damned practises and pretences. Christ his sake, and the profession of the true Catholike religion, (which heMen plant vvith hands & not vvith bloud but these priests of Baal tread vpon Christs blud, & root vp the Church by him planted. planted with his pretious bloud) many years imprisonment andThose that li­ued at Wisbich in prison, fared like Lords, and fatted thēselues like proks. other massepriests a­broad vvere either chāber­laines to their hostesses, or Maggiordōs to their hostes, wā ­ting nothing, that they could vvish. And this against the Iebusitical faction may be proued out of Watsōs quodlibets. depriuation of all worldly comforts and commodities: so do we with the like patience and humilitie endure this hard & heauy4 sen­tence of exile, which is a certaine kind of ciuill death, or rather a languishing and continuall dying, especially to them that haue the honour and safety of their prince and Country, in that recommendation, as we5 euer both haue had, and haue. Notwithstanding least it might be imputed vnto vs here after, that this banishment was rather an extraordinary fauour and grace, then an vndeserued6 punishment or penalty: we thought it our dutie to let your Honors vnderstand, that as we areVVhy then do ye murmure content with patience and humility to suffer, and support whatsoeuer you should impose vpon vs for ourFor your trecherous practises, and combinations. Religion: so are we bound with all, to make protestation of our innocencie, according to that of S. Peter: But you suffer contrary to these vvords of Peter. for railing, libelling, practifing against the state. Nemo vestrum patiatur vt sur, ant latro, ant maledicus, aut alienorum appetitor: si autem vt Christianus, non erubescat, glorificet autem Deum in isto nomi­ne. May it please your Lordships therfore to vnderstand, that the qua­lity and condition of those that are comprehended vnder the selfe same sentence of banishment, is very different and considerable, both in honour andWhat do these base conscienceles svvads talk of honor & conscience, that hane no other foundation of their actions but the popes vvil? conscience: among the which some there are that came voluntarily into prison, vpon a proclamation set out by your Lordships in the late Queens daies and name, with assurance of fauor vpon such their submission: som came neither voluntarily into the pri­son, nor into the Realme, and therefore not subiect to any censure: and [Page 146]all of them haue bin euer mostSuch faithfull seruants and vvelvvillers vvere Clerke, Watson and Brook, execu­ted not lōgsince at Winchester and Digbie, Grant, Faux, and others exe­cuted in Pauls Churchyard & at Westmin­ster, but nether for their faith­full seruice, nor their affectiō to his Maiesly. faithfull seruants & affectionate well-willers of his Maiesty, and haue to shew vnder the great Seale of Eng­land his Maiesties gratious generall pardon, by which they are resto­red vnto the peace of his Maiesty, & place ofThis shevveth that their con­science accused them of trechery, & disloially before. true subiects: since which time they haue committed nothing against his Maiesties quiet Crown and dignity; as being euer since inAs if prisoners might not be disleall, and trecherous. captiuity: and therfore in the rigor & extremities of those lawes (which in their best sence & nature were euer held, bothMost gentle, if they be cōpa­red vvith the lavves of the Spanish inqui­sition, or the popes bloudy decretales. extreame and rigorous) cannot be punished by any form or course of law, with so seuere a correction, as aqua & igne inter­dici, to be depriued of the benefit of the common Ayr and elements of our most naturall and dear5 country. Yet sithence it is your Lordships pleasure we should be transported, we are6 content (in signe of obedi­ence & cōformity to that we see is your order) for this time to forbear the Realm for a while, & to absent our selues; reputing our selues not­withstanding, as men free from all danger or penalty of lawes: and nei­ther by this fact of banishment, nor by any other act of our necessarie retourne into7 our country hereafter in worse estate, then your Lord­ships found vs in the prison, when your Lordships warrant cam for the carying vs out of the Realme. And so hoping your Honours will con­ceiue of vs, as of men that haue the feare & grace of God before our eies, and the sincere loue of our8 Prince and country in our harts, and dutifull reuerence and respect to your Lordshippes in all actions: we humbly beseech your honors, that if we happen for want of health, or other helpes necessarie for our reliefe, to9 retourne hereafter into the Realme, this banishment may not any waie aggrauate our case, or make vs les capable of fauor & grace, then we were the xxj. of Septem­ber when your Lordships order came to remoue vs frō post to10 piller, from prison to exile: & so desiring God to enspire your lordships (vpon whose resolutions depends the repose of the Realm, and the11 saluatiō or perdition of many thousand soules) with his holy grace and assistāce in all your most graue & waighty determinatiōs, in most humble & du­tiful maner we take our leaue, frō 12 the Seaside this 24. of Sept. 1604.

His Maiesties true13 and loy all subiects, and your honors most humble seruants, The late banished Priests.

The censure.

THE Lords, no doubte, looked for thanks for their gentle and milde course taken with these masse­preests. if they looked for none, yet his maiesty de­serued at their hands both thanks and praises, that gaue them life, who had so well deserued death, and though he sent them out of England; yet did send them into no place but whether they had fled before voluntarily of themselues. But see the malicious disposition, I pray you, of this vipe­rous generation. For thankes to the Lords they send reprofes and expostulations, & direct their letters to the lords, as thin­king the king to be no king, nor worthy to be written vnto by such glorious creatures of antichrist, as they take them­selues to be.

They suppose, that they haue written wisely & pithily. But of that mē may the better esteem by these particulers. First they say they haue suffred for christ his sake and the profession of the true catholike religion, which he plāted with his precious bloud. But this is a grosse slander to the state, and to his maiesty principally, who is here charged with persequuting Christ, & the true catholike religion. Further the same is a most impudent and vntrue assertion. For neither did Christ plant nor wa­ter the masse, nor the worship of saints and images, nor the popes triple crown with his blood, nor is popery Catholike religion, nor did these fellows suffer for their superstitious & false opinion, vnlesse the same drew them into practise of treason, and made them to fetch their greasy ordination from forreign enemies, and to depend vpon them, and to ioyn with them in seeking to blow vp the state.

Secondly they pretend to haue been depriued of all world­ly comforts & commodityes. But the author of the quodlibers saith no, and the world knoweth, how they haue dominee­red in the places of their resiance, and liued with all plenty, ease and contentment in prison. Gerrard and Garnet are fat [Page 146]and well liking, and neuer did men enioy more worldly delightes.

3 They cal the sentence of exile hard and heauy. But in Spayn and Italy our brethren would thank god for such a fauoure. so woulde they also, considering they haue deserued death, but that they are gracelesse and vnthankfull.

4. They blush not to affirm that they haue the honor and safe­ty of their prince in recommendation, when their doctrine ma­keth theire prince and country subiect to the pope and his censures, and their practises tend to bring in strangers, and to dishonor and ouerthrow both prince and state, as before is declared, and as appeared by Percies treason.

5. They say theire banishment is an vndeserued penalty. But the lawes of England say they deserued death: and their treasons prooue it. are not then fauors well bestowed on these treacherous and murmuring fellowes?

6. They alledge the words of saynt Peter, Nemo vestrum patiatur vt fur, vt latro, aut maledicus, aut alienorum appeti­tor, si autē vt Christianus &c. But they are no followers of S. Peter, or of his doctrine, suffering for trecherous combina­tions with forreine enemies, and domesticall Gunpowder men, and hauing long railed againste the state, and sought the spoile thereof, diuers of thē deuiding bishopricks and benefices in England in conceipte, and being inducted into them at Tiburn or Wisbich, and none of them suffering for any poynte of Christian faith.

7. They tell vs of the diuers qualityes of the Massepreestes banished. But what is that to the purpose, seeing none wold reuounce intelligences with forreigne enemyes, nor acknowledge the kings supreme authority? Further they cannot prooue, that they haue any good qualities, being so farre in­gaged in Percyes conspiracy, and other practises.

8. They signify, that they purpose agayn to return into their country. But how agreeth this with their former protestati­on of suffering with patience and humility? agayn why shold [Page 141]they intrude themselues, where no man sendeth for thē? why shold they thrust thēselues in amōg true pastors, being ordeined by Antichrist to sacrifice for quick & dead? & why shold wolues be suffered to entre within Christs fold, hereticks a­mong Christians, trecherous compagnions among the kings loyall subiects?

9. They pray their honors to conceiue of them, as of men, that haue the fear and grace of god before their eies, and the sincere loue of their prince and country in their harts. But their doc­trines, actions and practises doe vtterly remooue this conceit both out of the minds of the councell & of others. Som particulers of their dooings we haue touched before. the treason of Catesby and Percy toucheth them at the very hart.

Finally they call them selues his maiesties true and loyall subiects. But how true, it appeared first in the practises of Clerke and Watson, hanged at Winchester not lōg sence, and next in the attempt of Percy and his complices, diuers of thē being absolued and resolued by massepreests in their wicked purposes, and generally in the doctrine of massepreests a­gainst the authority of Kings before mentioned, and in their combinations and intelligences with the pope & other tray­tors and forreine enemies, as Parsons, and the popish cardi­nals and such like. What then remayneth, but that such as finde them selues agreeued with the sentence of banishmēt, should haue the sentēce of the law, and that such as loue the Pope and Jtaly better then the King and their owne coun­try, should be forced to liue with theyr holy father in their Italian Babylon? god grant that neither Prince nor country receiue harme by their return, or by any of their associates or companions. Amen.

FINIS.

The contentes of euery chapter of the Book precedent.

  • Chap. 1. THE resolution of the petition apologeticall of the lay papists, together with a som of the answer made vnto it.
  • Chap. 2. That the toleration of any false, hereticall or idola­trous religion, is repugnant to reasons of religion, and holy scrip­ture.
  • Chap. 3. That conuinence and toleration of false religion and heresie, and of the professors thereof, is reproued by the authority both of ancient fathers of the church, and of auncient christian Princes.
  • Chap. 4. That to admit the exercise of false religions formerly forbidden, is contrary both to christian policy and reason.
  • Chap. 5. That toleration of diuers religions is contrary to the doctrine and practise of papists.
  • Chap. 6. That popery is a false and erroneous religion.
  • Chap. 7. That popish religion is heathenish and idolatrous.
  • Chap. 8. That popery is a religion composed of old and new he­resies.
  • Chap. 9. That popish religion is new, and not, as the papists call it, the old religion.
  • Chap. 10. That popery is a religion impious and blasphemous.
  • Chap. 11. That toleration of popery is contrarye to reasons of state.
  • Chap. 12. That popish religion is enemy to kings.
  • Chap. 13. That the same is burthensome to christians.
  • Chap. 14. That the petition of such, as desire a toleration of pope­ry, is voide of reason.
  • [Page]Chap. 15. That the same is repugnant to grounds of religion, and policy practised by papists themselues.
  • Chap. 16. An answer to the title of the petition of lay papists, and the preface of John Lecey.
  • Chap. 17. An answer to the two first chapters of the petition con­teining causes both of the petitioners long silence, and of their breache of silence.
  • Chap. 18. Of the quality, number, and forces of English papists, and of their assurance, and resolution, which they praetend in their religion.
  • Chap. 19. The examination of lay papists fidelity, of which they endeuour to make proofe in the fift chapter of their petition.
  • Chap. 20. An answere to the petitioners calumniations agaynst the professors of the Gospell, set downe in the 6. chapter of their popish apologeticall petition.
  • Chap. 21. The insufficiency and foolery of the submission promi­sed by lay papists for themselues, and their priests is examined.
  • Chap. 22. A censure vpon certain letters of the banished masse­preests, sent backe to the Lords of his Maiesties councell, anno 1604. and annexed to the former petition.

Escapes correct thus.

Pag. 8. line 18. reade: the apostle 2. corinth. 6. p. 14. l. vl. vlli magistratui. p. 26. lin. 28. Hierem. 2. p. 31. l, 23. Basilidians. l. 25. exorcizations. p. 34. l. 5. with the priscillianists. p. 48. l. 7. and ignorant people. p. ead. l. antepenul. three principal. p. 60 l. 9. whereas I doe not suppose. p. 62. l. 6. if the parliament-house, p. 73. lin. 26, are matters. p. ead. l. or so mutinously. p. 74. l. 26. but rather seek. p. 76. l. 12. daungerous deseins. p. 91. l. 22. numbres of papists. p. 94. l. 15. fourthly they mention. p. 95. l. 31. for their resolution. p. 99. l. 33. Helas pore soules. Literall faults and transpositions of titles pardon.

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