The Papists Reasons of State and Religion

I. To the Antecedent.

1 If the Papists do not hold themselves obliged unto his Majesty, except he grant thē Toleration, thē what cause have they to rejoice so much at his access into this kingdom; as they pretend they do, in the beginning of this supplication?

2 Their allegiance here promised, is upon condition, that his Majesty will grant them free exercise of their Idolatry and superstition, but promise nothing in case of denial. Yea they blush not to say expressly, that then they will be without spirit or forwardness in action, unapt for any employment &c. and yet not without generosity of spirit and resolution, to practice treachery against his royal Persō, and the State; as they were accustomed to do in our late. Soveraines days.

3 If the Papists had promised absolute loyalty & service unto his Highnes; yet could they not have performed the same: all their subjection and obedience being anticipated and forestalled by the Pope of Rome.

4 Mercenary service, and obedience not performed of conscience, is like the loyalty of Judas, who diligently attended his Master whilst he kept the bag: & afterwards, when he had no more hope to gain that way, perfidiously and traitorously betrayed him.

5 If the Pap • sts were tolerated to exercise their religion freely, without molestation; their obedience & loyalty unto the King would be much less then now it is: because their Religion, in the Articles thereof, being treason against the lawful authority and State of Kings; they would profess and practice the same, with more boldness & impudency thē now they dare. And that the Articles of their Religion be flatt Treason, I have proved already in the Answer unto their first Supplication; which because they be but short. I will here again insert.

• I The Papists hold; That the Pope may excommunicate Kings.
• II That the Pope hath power to absolve subjects from their faith and allegiance.
• III That the Pope may depose Princes from their scepter and crown.
• IV That any private man may be made executioner to murder, or to poison the excommunicated King.
• V That it is lawful to kill a Tyrant.
• VI That a King breaking and contemning the common laws of the l • nd, may be deprived of his crown by the people.
• VII That there be other causes for the which Princes, and great personages may be slain.
• VIII That faith must not be kept with Heretics.
• IX That whosoever is not within the communion of the Popish Church is an Heretike; and consequently, that his Majesty of England is such a one.
• X That no Clergy-mā can commit treasō against any temporal King, because he is not the kings subject, but the Popes. Vide Orat. ad Reg. Galliae de Restit. Jesuit. Et Eman. Sà in Aphorism. Et Bellarm. lib. de Exempt. Clericorum. Et Catechis. Jesuit. lib 3. cap. 26. pag. 235.

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

7 By virtue of Popish Religion the Ecclesiastical state, or Clergy of their Church, are not the Kings subjects; but challenge immunity and exemption from his Highness power, from his indiciall Courtes, & in case of ordinary cōtributions. Wherefore toleration would make these men yet more insolent in with-drawing their allegiance from his Majesty.

8 Put case, Papistry were not Treason against the Kings lawful power: and also that the Clergy of that Church would become very dutiful and obsequious unto his Majesty: yet were not toleration to be admitted. Because it would breed innumerable troubles, and uproars in the state Ecclesiastical of this land: which being disquieted and unsettled, the civil regiment cannot be long in peace.

II To the Consequence.

1 Howsoever his Majesty might wish, in policy, that all Papists might think themselves infinitely obliged unto his Highness, and be ready in all occurrences to perform all serviceable duty, and awfall obedience in any service soever belonging to the defense of his Majesty's person, crown, or dignity: Yet cannot his Highness allow, or practice the means leading thereunto, if they be simply unlawful, and prohibited by the law of God; such as toleration of Idolatry and false worship is notoriously known to be.

2 The malice of Papists against the Gospel being vnplacable, their treacherous hearts against men of contrary Religion experienced and sufficiently known, and their practices against his Majesty's person and the State uncertain: it fits not the deep reach of a Prince so long experienced in government, to cure the headache by knocking out the brains, to remedy uncertain and lesser accidents, by opening free passage to most certain & greater perilles.

3 The Papists may be compelled to become obedient and dutiful subjects, without toleration of their religion: By abating their multitudes and lessening their nūbers, by banishing their Priests, by planting a learned ministry for their conversion to true religion, & by the making, and due execution of penal laws against the obstinate and stubborn▪ Recusant, &c.

I. To the Antecedent.

1 IS not the Kings Majesty, and the whole Church of England infinitely beholding unto the Papists for their hot service against the Puritans? Poor fools! who doth not know, that all their projects, plots, machinatiōs, treacheries, designements and bloody attempts have ever been practiced for the overthrow of the Protestant, and not of the Puritan? whose books have they answered? whose livings have they gaped for? whose blood have they thirsted after? was it not the Protestants? witness hereof, their naked swords, their bloody pistols, their deadly poison, wherewith they have oftentimes attempted the overthrow of our late Sovereign Queen ELIZABETH of eternal memory, & of other principal Protestants of note. Witness also their books and writings, wherein they solely fight against the Protestants, vomiting and disgorging their immortal hatred against them, and infintly commending the Puritans before them. Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. Protestātibus sure sacraprastabiliores Puritant. Qui enim estis Protestants, hominum indicamens iguavissimi omnium, religions etiam fuco destituti, impijssimi aeruscatores, parati iurare in cuiusvis verba, modo inde emolumentum rebus vestris accrescat. And in the 227. pag. Puritani sa • e multo solidiùs ac sincerius sua dogmata profitentur.

2 It is a manifest calummation & sclander of our Christian Church and State (I think) to affirm, that there are any Puritans amongst us, who are of a presuming, imperious, and hate disposition and zeal to reduce all things to the form of their own Idea or imagination conceived, who attempt the overthrow of the Protestant, and to bring the Ecclesiastical state to a parity or popular form of government; and that such do in number increase above the Protestant.

3 But suppose there were such Puritans in this kingdom; yet the presuming, imperious, turbulent, and hot disposed Puritan may be easily restrained, without the Papists help; by conference, persuasions, penallawes in case of obstinacy, &c.

II. To the Consequence.

1 To tolerate the Papist to exercise his Idolatry for curbing of the Puritan: were as much as to suffer the Jesuit, to go on with his proiectes for repressing of the Secular Priest: or contrariwise, to license the Priest to practice his policy, for grubbing up and rooting out of the Jesuit.

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

I To the Antecedent.

THE Antecedent is altogether false in every parte and particle thereof.

1 Popish religion cannot be convenient for securing his Majesty, being a Protestant King: Yea the Papists themselves confess, that, in this case, it is most dangerous and pernicious, both to his Person and estate. Principis salus non patitur promiscuous conventus, aut religionum cultur confusaneos Weston. lib. 3. de trip. Hom. Offic. cap. 14. pag. 198.

2 It cannot strengthen his Majesty against foreign attēpts. For the cause wherefore foreign Princes should attempt anything against this kingdom, must be, in all probability, not only Restoring of Papistry (which indeed the Papists have ever attempted to do by fire and sword) but also (as we have already said, in the Answer to the first Supplication, pag. 27.) violent humors of ambition to a Monarchy, of malice and revenge upon supposed indignities, the securing of their own greatness by impairing their Neighbors, &c.

3 If Religion were the cause of such wars; yet would not the wars cease for toleration: considering the Papists (if they be not restrained) will never rest until they see an alteration, and full restoring of the Popish Idolatry.

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

5 Popery cannot strengthen his Majesty against •• rest ••• and do •• esticall forces. For in all reason, none are like to rebel at home, but Papists: as is man fest by the example of all the civil wars, which have been in England, or Ireland this 46. years and vpwardes.

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

7 Popish Religion cannot any way secure the King against neither forr •••• nor d ••• sticall attempts.

1 Because the Papister obedience and • idelay is pinned upon the Popes sleeve; who when he pleadeth, may discharge them frō their alloageanes unto their Prince.

II Because the Popish saith wenkeneth the kingdom of people; considering the great number of Priests, professed votaries, and other superstiuo • s persons, with all their servants and attend • ts, that are exempted from the Princes warries, yea from any con •••• tion and payment to manta •• them.

III Because all this superstition 〈◊〉 breing rest •• ned fromma •• ge, whereby, 〈◊〉 •• hoy had noch • ldren, or not daring to avow them most cruelly •••• dered them I the posterity could not multiply anything in such sort, as if it had been lawful for them to • arris.

IV Because the practice of Popery impoverisheth the land of treasure: at is manifest by the infinite sum ••• , which by a thousand means the Popish religiō draws spō all the states and kingdoms where it is received.

V. In this kingdom of England the ordinary revenues and profits of religious men (falsely so called) rose to one third part of all the land, in the reign of Noble King HENRIE the VIII. The furniture of their Churches with so many copes of all sortes of rich sluffe, was such as no King or Prince could wear better. Their massy crosses of silver and gold, their Idols of finest metals; their ordinary charges of wax incense &c. the plate & jewels of Abbeiest. Priories, and other superstitious houses, were of infinite value and price, (as I think) the Court of Augmentation might sufficiently testify. Besides all these, the extraordinary charges of appeals and following suites at Rome; the paymēts imposed by most tyrannous oppression both upon King. Nobles, and all the people of the land; the treasure drawn out of this kingdom, by names of Perter-pence. Palles, collatiōs, first fruits, and thousand such crafty & subtle titles of most extreme exactions, did so impoverish the state, as both the Kings, the Nobles, & all the people did grievously complain, as finding indeed the Court of Rome to be the very leach, that suckr the blood of all the land, and could never be satisfied.

8 Certeinely in respect of their own, Antichristian kingdom, I must needs confess, that for the establishment, continuance, security, wealth, and honor of the same, the Devil himself (whose depths their Popes and Peelass understood) could never have devised anything more politique and sit, then that which was devised by them.

II To the Cousequence.

1 If the Antecedent were true, yet ought nor the consequence be granted. For 〈◊〉 is to be done this good may come thereof.

2 His Majesty may be secured from all attempts, foreign or domestical, (God be praised) without the Papists help: Yea he is then most secure, when they are farshest off.

I. To the Antecedent.

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

2 Constancy and obedience in any Religion, doth not infer subjection and faithfulness (of conscience) towards the Magistrate: but only constancy in the true Religion.

3 The Papists are not constant, obedient, and faithful unto GOD in their Religion; because their Religion is not of GOD, but of the Devil; and therefore the worship which they perform in their Religion, is not done unto GOD, but unto the Devil; See Deut. 32. ver. 17.

This Reason is thus cōvertibly verified of the Papists. The Papists who are traitors unto GOD, are also traitors unto the Magistrate, Again, The Papists who are traitors unto the Magistrate, are also traitors unto GOD.

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

6 The more devout and zealous the Papists be in their Religion, the more treacherous and pernicious they are unto his Majesty and the State.

7 His Highness, and the State have had too much experience already of the loyalty and fidelity of Papists towards their Magistrates.

II. To the Consequence.

1 If the Papists were true, subjective, and faithful unto the Magistrate: yet cannot the Magistrate permit the free exercise of their Religion, being so repugnant unto the laws of God.

2 If the Magistrate could permit this; yet were he not in policy to do it: considering that scabbed sheep will sooner infect the whole, then the whole cure the scabbed.

I. To the Antecedent.

1 THe Papists with intolerable boldness, with Luciālike impiety, & horrible injury unto his Highnes, imagine, nay would have others think, the Kings royal Majesty to be an Atheist or an Epicure, that cared not for Religion, nor for GOD'S worship, so his estate might be secured, and his Person honored of all men. Whereas his Majesty's constant profession of the Gospel of Jesus Christ, from his cradle unto this day, manifestly demonstrateth unto all the world, that his royal heart is most sincerely religious, and no colluder with Heretics.

2 The Papists themselves testify, that it is impossible for Protestants & Papists to live together in the same civil society. Fieri non potest, ex institutis politicis, vti tam disparis sententia cultores commode cadem societato civils continaantur. Weston. lib. 3. Cap. 14. pag. 198.

3 And indeed unto a man, though but of mean understanding & knowledge in the estate present of the world, it cannot but seem impossible, for the Protestant and the Papist to inhabit & commerce together, considering the intestine and implacable hatered of the one against the other.

4 It is not wisdom to prove the Papists fidelity in a kingdom, nor to make trial of their earnest & zealous emulation in so rare a jewel, as his Majesty's person is, for all their flattering speeches: but rather to keep à vigilant and jealous eye open over them night and day, that they may not be able (how willing so ever they would be) to do anything to the annoyance of his royal person, and of this noble state and kingdom.

II. To the Consequence.

1 It is a gross error in Theology, to commit sin against the Majesty of GOD, to gain the greatest good that may be: much more to gain a little worldly honor, or other public or particular advantage.

2 It is a gross error in policy, for gaining of idle & momentary reputation, to make choice of certain mischief.

I To the Antecedent.

1 FAithfull Christians may lawfully join with faithless Idolatrers and other Infidels in league and so •••• of Peace and Concord: because by the general calling of Christianity they are bound to have peace with all 〈◊〉 . 〈◊〉 12.14. Rom. 12.18.

2 As for the league or society of Amitie, that is, of familiarity and special love; Christians may not join therein with Idolators and Infidels. Protestants may not contract league of mutual aid and protection with Papists.

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

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

• I It is an abomination in Israel, and a profanation of the name of GOD, when Judah marrieth the daughter of a strange GOD. Malachi. 2.11.
• II Such as do so, profane the covenant of GOD, contemn their Brethren, & pollute the Church of GOD, which should be holy and undefiled.
• III The Lord will cut of the man that doth this, both the Master, & the Servāt, out of the tabernacle of Jacob. Malachi. 2.12.

II. To the Consequence.

1. His Majesty hath peace already with all Christian Princes and Nations (GOD be thanked) without toleration of Papistry.

2. If he had no peace already, yet were it not lawful for his Highness to procure it, by sinning against GOD; in licensing the exercise of Idolatry.

3 As for the league of Amity, either in special love & protection, or in contract of Marriage; the same being unlawful in it self, cannot any way infer hateful toleration of Popery.

I. To the Antecedent.

1 IT is certain that Princes do, as it were, flow into the harts of their subjects, by Mercy & Clemency: and that Mercy and Truth preserve the King, as Solomon saith Prov. 20.28. Mercy, in ceasing from grievous exactions, in relieving the poor and the oppresled, and in using moderation in punishment. Truth, in keeping of his promises and covenants, in preserving and due executing of his laws: By these the Kings throne is established.

2 But here must be observed the difference between true Mercy & Clemency, and preposterous lenity & pusillanimity, in sparing the wicked, who should be severely punished. Prov. 20.26. Awise Kingseattereth the wicked & causeth the wheel to run over thē. Prov. 17.15. He that instifieth the wicked is an abomination to she Lord. Prov. 24.24. He that saith to the wicked. Thou are righteous, him shall the people eurse, and the muliitude shall abhor him. v. 25. But to them that rebuke him, shall be pleasure; and upon them shall come the blessing of goodness.

3 Preposterous mercy shown unto the wicked and disobedient, is cruelty towards the good and loyal subjects. Prov. 16.12. The throue is established by instice.

4 If any be to be accounted wicked, if any be pernicious unto civil government, and the throne of Kings, it is the Idolatrous, the seducing and tutbulent Papist; of whom the Lord particularly saith, Rewaràber as she hath rewaràcà you &c. Apoc. 18.6.7.

II To the Consequence.

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

2 The love of Papists unto the Magistrate is not absolute solute of conscience, but for private respects, and but during the Popes pleasure, wherefore it is not much to bere: guarded.

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

I To the Antecedent.

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

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

I Because it draweth GOD'S curse, and provoketh his wrath against the same, subjecting it to male diction.

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

Which doctrine oftentimes is repeated in the law, wherein it is declared unto the people of GOD, that this should be their wisdom with all nations, which should say, swely this only is a wise and a politique people, if they kept, without adding or diminishing, all the precepts which GOD commanded.

The promise of blessings unto the obedient; and the threatening of curses unto the disobedient, with taking heaven and earth to witness that they should find it so in the end; doth plainly testify, that such religion must needs be good, for the establishing and prospering a Common-weal, which the Lord himself hath left unto us: and contrary wise, that no false service of him, can be good for any State; but that it continually provoketh the curse and indignation of GOD against it. Deut. 28. Deut. 30.19.

Therefore was the King commanded to take a coppy of the law, to have it by him, and to read in it all the days of his life; that he might learn to fear the Lord his God, to observe all his words and statutes by doing of thē, that his mind might not be lift up above his brethren, nor he depart from the law, to the right hand or to the left; that he might prolong his days in his kingdom, & his sons in the midst of Israel. Deut. 17.18.19.20.

To like effect it was said unto Joshua, Let not the book of this law depart out of thy mouth, but meditate in it night and day, that thou mayest diligently observe as it is written in it. For then, thou shalt prosper in thy wates, and have success in thy affairs. Josh. 1.8.

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

To this purpose, notable is the speech of Asaria the Prophet unto King Asa, and to all Judah & Benjamin, whē the Lord had miraculously foiled the innumerable multitude of their enemies. The Lord (saith he) hath been with you, while ye have been with him, and if ye will yet seek him, be will be ready for you; but of ye for sake him, he will for sake you. According to that which the man of GOD had said before: I will honor these that honor me, and despise those which despise me. 2. Chron. 15.1. Sam. 2.30.

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

Likewise in Solomon, the most wise and politique Prince that ever sat in the seat of David, or ruled any people in the world, who because he fully established the service of GOD, according to all that had been commanded by the Prophets; the Lord also established his seat, and increased his glory above all the Kings of the earth; till he began to decline frō the Lord his God; & brought the abominable Idols of the strange women, whom he loved, into his own kingdom & houses. 1 King. 10. Then the Lord raised up his servant against him; who also in the days of his son, so rent away the ten tribes of Israel from the house of David, that they never returned unto it again.

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

Abuah King of Judah, objecteth against Jeroboam that he could not prosper, because he had erected Idols in his kingdom, & had made him Priests contrary to the law: and assured himself of GOD'S assistance against him, for this reason; because they had the Lord for their GOD, who was their Captain; & his lawful Priests the Sons of Aaron sounding the Lord's trumpets in the field before them. Therefore saith he, O ye children of Israel, fight not against the Lord GOD of your fathers; for ye shall not prosper. And accordingly it is added that the Israelites were overthrown, having five hundredth thousand men of war slain; and the Jews were strengthened, because they rested upon the Lord GOD of their fathers. 2. Chron. 13.

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

The same is always diligently noted in the lives of the rest of the Kings, Amazia, Azaria, Joash, Ezechia, Jehoshaphat, Manasles and the rest, even to the Captivity of both the houses of Israel and Judah with their Kings, for false worship and disobedience unto the word of the Lord their GOD.

What shall I say of the life, reign, & death of our late blessed Sovereign Queen ELIZABETH of most famous and happy memory, who being but a woman, after innumerable dangers and manifold Persecutions, coming to the crown; (as the learned and reverend Father, M. Doctor Abbots Dean of Winchester noteth, in his Auswere unto Reas. VI. of D. Hill, in the latter end ) with unspeakable courage, notwithstanding very many difficulties of Subjects at home, of Princes abroad, and of the Devil everywhere, professed to maintain the truth of the Gospel, and to deface Idolatry & superstition: which with singular constancy, she continued all the days of her life; yielding her lande a Sanctuary to all Christians throughout the whole world, groaning for liberty of true Religion; protecting and defending the afflicted Christians abroad in foreign Countries from the oppression of savage and bloody Tyrants; flourishing in wealth, honor, estimation; being every way admired of all the Monarkes under the Sun whither her fame did come and leaving matter for such a story as no Prince ever hath left the like. This thrice noble Princesse after many glorious victories, triumph • , & other renowned prosperities, notwithstanding the tyrānous attempts of foreign enemies abroad, & the frequent conspiracies of ungodly persons at home, against her crown & person, by the favor of the Almighty, under the shaddow of whose wings she was ever safely protected, having Raigned four and forty years, four months and eight days a Virgin Queen, died in peace, in a full & glorious age, so beloved, so honored, and so esteemed of her Subiectes, as never was any Prince more. And GOD, to testify his own work, left, at her death, no calamity or misery in the kingdom; no wars (but even Ireland then calmed) no famine, no apparent pestilence, no inundation of waters, but plenty and abundance, with inexspected tranquility. Yea to the end that he might crown her with blessings, he put unity and agreement into the Nobles, Clergy, & Commous of this Lande, that readyly they submitted them. selves to the only lawful and royal Successor.

These, and infinite such like examples, declare true Piety to be the very base, and foundation of all true wisdom and policy: & Impiety, what show so ever it have of outward ward profit and commodity for a season, yet in deed, and in the end, to be the very cause of ruin and overthrow to all estates and kingdoms.

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

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

II Popery cannot be tolerated in England, because it cannot choose but involve the State in infinite perplexities, and raise tumults and uproars in the kingdom.

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

I Let us consider the Roman Empire. She having pity to see that Church creeping, as it did in the beginning, upon the ground; suffered the same to embrace it, and to grow up by it, (as the Yvie doth by the oak) whereof the Empire, being a mighty tree indeed, felt not at the first any annoyance; but now findeth, that it hath sucked it in such sort, as it hath drawn out all the juice & vigor of it, being brought by it now to a withered stock, scarce able to bear the barren branches that are upon it.

For by means of Excommunicating and cursing the Emperors, by giving the Empire to whom it pleased them, by forcing war between the House of France & the Empire, and other the noble Houses of Europe, the Pope hath brought to pass, that now there is no Emperor at-all at Rome, but himself.

II France, the world knoweth, was almost torn in pieces by civil wars; & now by the banishment of the fire-brands thereof, the Jesuits, hath obtained peace.

III As for Poland, the Popish Priests themselves confess that the Jesuits excited and st • rred up such an I hade of tumules & civil wars amongst those Christians, as that they caused of late more battles to be fought, then had been in five hundred years before. Le Frank Discourse. pag. 89.

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

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

6 Popish Princes may lawfully, without disparagemēt of their estates, permit Protestants to exercise their religion within their kingdoms; the doctrine which they profess, being the only word of GOD, which cā be prejudicial to no estate, or true policy. But Protestant Princes may not permit Papists, to exercise their idolatry within their domimōs; the doctrine which these profess, being both contrary unto the lawful authority of Kings, and unto the express word of GOD, More plainly:

7 The doctrine of the Gospel holdeth nothing that may impugn Kings lawful right and authority; but contrariwise teacheth all due honor and obedience to be given to them, and that for conscience sake. Wherefore both they may suffer the exercise of it without danger, yea to the great establishing of their states and thrones in security and assurance; and consequently also such professors may be faithful and loyal subjects, yea even to heathen Princes: as the Apostles and Fathers of the Primitive church were. But a Papist, that holds a faith & doctrine, the maxims and rules whereof are opposite to the state and dignity of Princes, though they allege a thousand times, they stand but for their conscience & religion: yet because their conscience and religion is such, as the principles and grounds of it, are contrary to all States & authority; the Magistrate cannot endure such a conscience and religion, without the certain danger of having the mace and scepter wrong out of his hands.

8 Again, the Papists do intolerably wrong his Majesty, in soliciting of his Highness, to grant that whereof they can give no similitude of instance in any Protestant Prince: Yea which the Pope himself cannot endure.

9 For if toleration be so beneficial to the State as here the Papists affirm: wherefor do not they persuade the Pope, & all Popish Princes, to practice the same within their dominions? why do they not cancel the bloody Inquisitiō; & surcease their persecuting of the Protestants? If they think this intolerable in their regiments: wherefor should we judge it tolerable in our State; especially their Popish documēts being very fire-brands to set all on fire; their Popes very leaches of our treasure, that will never be satisfied; and very tyrants that will oppress not only the lawful liberty of the people, but also the royal power & authority of our Kings & Princes; & their Priests & Jesuits very bellows of all sedition & rebellion?

10 SECONDLIE, Toleration of Papistry is contrary unto the word of GOD, (as I have proved in the A • swear unto the first Supplication, and also, besides what I have written in this already, shall be more plainly shown in the sequel) and therefore contrary to the doctrine which we profess.

It is written in the law, that the false Prophet, & the seducing Idolater should be takē from amongst us & slain, that all Israel may hear and fear, and not dare to commit the like. Deut. 13.

We acknowledge that Faith is the gift of God, which cometh by the preaching of the Gospel: and yet we think it not unlawful for the Magistrate to execute the Lord's just vengeance upon obstinate Heretics and seducing Idolaters.

Repentance and holiness of life is also the gift of God, and cometh by the same means: and yet the Magistrate not only in a good conscience may, but in duty to GOD ought to draw out the Lord's sword of execution, justice and vengeance against all ill doers, to wound and to kill according to the qualities of the offense. So likewise ought he in this case.

And though conscience and religion be not put in by torments; yet may one, having his obstinacy chastened by authority, be stirred up to consider more seriously of the course he holds, and by such occasion, growing to a deeper examination of the cause, through the grace of God, attain to the true faith.

And if they should not be converted, yet is not the punishment in vain. For by it many, which oftentimes by a dissolute lenity, would be encouraged with impunity, and follow the same wicked ways, are better advised and kept from destruction; else were it in vain said, which I have alleged before, Take away the evil from amongst you, that all Israel may heart and fear, and not dare to do the like.

11 If any have taught otherwise then this, it can no more, yea not so much prejudice our cause; as now this pleading for toleration (being a thing which they have ever abhorred, both in words, & writing) doth prejudice the great Patrones of Unity, and Constancy in their profession, (as they term themselves) the Papists.

II To the Consequence.

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

2 If the Antecedent were true, yet could not the Consequence be admitted. For it is not agreeables to the State; nor yet supposed conformity with the doctrine of the Protestants, if it be not otherwise simply true in it self, that can make a thing lawful and tolerable.

I. To the Antecedent.

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

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

3 It was not converted by Augustine the Monk & false Apostle, sent hither by the Pope; but either by the Apostle Paul, as Theodoretus, lib. 9. de curand. Grac. affect. Sophronius, Serm. de • atal. Apost. Venantius Fortunatus De Peregr. Pauli, and Arnoldus Mirmannus In Theatr. de convers. Gent. do testify: Or by the Apostle Simon Zealots, as Nicephorus, lib. 2. Hist. cap. 40. and Dorotheus in Synops. do affirm; Or else, by Joseph of Arimathea, a noble man of Jury, that buried the body of Christ; as Freculphus Lib. 2. Cap. 4. John Capgrave, in Catalog • Sanctor. Augl. and Polidore Virgil, Hist. Auglio. Lib. 1. do write.

4 That religion, which Augustine the false Apostle, brought from Rome, was contrary, in many pointes, unto that Christiā doctrine, which was professed before in this land; as appeareth by the dissention between the Britt •• es, and this Augustine, recorded by Bede, and others.

5 But if Frier Augustine's Religiō were not contrary, but the very same with that which was here professed, yet was it infinitely different from the Popish doctrine at this day; as is manifest by many Atticles of Popery, which were but lately invented; as the Popes Supremacy, (which Pope Gregory, in Frier Augustine's time, utterly condemned) Transubstantiation, many partes of the Mass, &c.

6 It is not true, that ALL Christian Princes of England and Scotland, professed the Popish Religion: some of them being dead long before the beginning of Popery: & others also, as King Henry I, King Henry II, King John, King Richard II, King Edward III, King Henry VIII, even in the midst of Popery, impugning the Popes almighty power and primacy in this land.

II To the Consequence.

1 As the Antecedent is, so is also the Consequence; a false Antecedent, and a false consequence.

2 If the Antecedent were true; yet could it not infer such a necessary consequence. For Religion is not therefore true, because such a Nation, or such and such Kings professed the same: but because it is conformable unto the word of God; such as Popish Religion can never be proved to be.

I. To the Antecedent.

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

2 We have separated our selves from the communiō of the Pope of Rome, and from his Synagogue, we confess: but not from Christ, and his true Church.

3 The Pope, is that Robber, that Thief, that Destroyer of the Sheep, who first departed and fell away frō Christ our Lord. But we, being the Lord's Sheep, departed & fell away from the Pope. We separated our selves, not frō the Church, but from the robber and worrier of the sheep in the Church.

4 Our separation cannot indeed properly be termed a going out, a departing, a falling away or A • ostasie, but a Renunciation of Apostasy. Wherein we have imitated the Patriarchs, the Prophets, Christ himself, and his Apostles. In the time of Enosch, the Godly separated themselves, from the rabble of the wicked; & had their private meetings, wherein they applied the holy exercises of devotion and Religion, calling upon the name of the Lord. Gen. 4.26. Paul separated the Disciples from the rest of the Jews, who willfully and obstinately resisted the Gospel of Christ.

5 We in like manner, have separated our selves, not, as Heretics are wont to do, from the Church of Christ: but, which all good Christians ought to do, from the cōtagion of wicked men, and of Hypocrites.

6 The Cardinals, the false Bishops, and all the rest of the Popish faction, have made a plain and manifest Apostasy from the faith of Christ Jesus; because they fell from the wholesome doctrine, comprehended in the writings of the Prophets & Apostles, from the pure worship of GOD, from the right administration and use of the Sacraments, and also from holy discipline in manners: And therefore the Papists be they, that went out, that segregated themselves, that made dissensions and scandals contrary to the doctrine they had learned; not the Protestants,

7 Who appeal unto this Faith, from which they fell away, unto the holy Scriptures: albeit they still inculcate unto us, the faith of the Popish Synagogue, the Decrees and Decretals, and the authority of the Romish Pope: for they see, they cannot stand, if judgment be made of their doctrine, according unto the rule and square of the holy Scriptures: no more then the ancient Heretics could. Tertul. de Resurrect. Carnis, cap. 3.

II To the Consequence.

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

I. To the Antecedent.

1 THE Institutor and deviser of Popish Religion, was not CHRIST, and his Apostles: but the DIVELL of hell, by the ministry of Antichrist, & his Disciples; as shall plainly appear in examining of the particulars in the reasons following.

2 Many points of Popish doctrine were challenged even in the Primitive Church, (for even at that time the mystery of iniquity began to work) to be false and erroneous. Paul challenged the false-teachers, which taught differences in meat and drink, observation of days, worshipping of Angels, voluntary Religion, and will-worship; and bad the Collosians be war of such. Colloss. 2. He reprehended also the false Apostles which taught Justification by works; in his Epistles to the Romans and Galatians: all which errors and false doctrine, the Popish Church embraceth & defendeth at this day.

3 Also the beginning, increase, & perfection of the Popish Primacie is manifestly known, When Constantine the Great ordained the city Byzantium, to be the seat of his Empire, (which afterwards he called Constantinople, of his own name) his departing from Rome, was the cause of the first division of the Empire; which shortly after, engendered a very schism The Bishop of Rome began to show himself, and to work the mistory of Antichrist. For in the time of Odoacers reign, Anno Dom. 480. Acatius B. of Constantinople, wrote to Simplicius B. of Rome, desiring him also, to condemn Peter B. of Alexandria of heresy, for following Eutiches. Heereby, a sort of ambitious fellows taking occasion, began to reason of the authority & dignity of the Church & B. of Rome: contending that the church of Rome, was the head of all Churches, and the Bishop of Rome, the Catholic and universal head of all Bishops. Albeit those BB. that succeeded Acatius at Constantinople, opposed themselves against the ambition of the B. of Rome, affirming that the supremacy belonged unto their Church, in as much as the Roman Emperors made Constantinople the chief seat of their Empire; & therefore they contended that the Bishop of Constantinople, should be called universal or Catholic Bishop, or the B. of Bishops. This ambitious contention continued 112. years, until Antichrist began to wax stronger. For John B. of Cōstātinople, caused Mauricius the Emperor to call together the Greek BB. unto Constantinople, to hold a Council; wherein it was decreed, that the Bishop of Constantinople should be called the Occumenicall and Catholic Bishop of all Churches. Which decree when Mauricius sent unto Gregory B. of Rome, that he might submit himself & his Church, unto John B. of Constantinople; Gregory manfully resisted his ambition, not that he thought himself superior, or of more dignity, then John; but because he abhorred that insolent and proud statelines in the Clergy, which then began to grow up by little & little. Whervpon writing unto the Emperor Mauricius, he saith: He is the forerunner of Antichrist, whosoever he be, that coveteth to be called Universal Bishop. And writing unto Anastasius B. of Antioch, and to Eulogius B. of Alexandria, of the ambition of the B. of Constantinople, saith. Your reverend holiness knoweth that the name, Universal, was offered by the sacred Coūcel of Chalcedon, unto the Bishop of the see Apostolic, which by God's appointment I serve, albeit none of my predecessors consented to use that so profane a title to be called by. For, if one Patriarke alone be called the Universal Patriarke, the name of Patriarke is taken away from the residue. But far be it from a Christian mind, to arrogate that unto himself from any man, whereby he might seem never so little to diminish the honor of his Brethren. Thus far Gregory, who of zeal wrote this, to bridle the ambitious Spirits of the Bishops. Notwithstanding Boniface the III. succeeding Gregory, forgetting all this, opposed himself against the ambition, of the B. of Constantinople, (who now a fresh, after Gregory's decease, renewed his old claim) & being puffed up with folly and pride, began to forecast, how he might obtain that honor unto himself, & unto his Church of Rome. And indeed at last, with much ado, he obtained of Phocas, that Rome should be called, the Catholic head of all Churches, and the B. thereof, the Universal Bishoppe. This Phocas had murdered Mauricius the Emperor, his wife and children; and by treason and robbery usurped the Empire: he was the first that ordained the Bishop of Rome, to be called, the head of the Church. Surely the Lord's will was, to show what manner of men the POPES should be, even most diligent followers of their first founder, to wit, thieves, robbers, murderers and traitors.

4 Again, concerning the single life of Ministers. The Council of Nice would have forbidden the Ministers and Deacons, to dwell with their wives; when Paphnutius (that excellent learned mā, who for the faith, had his eyes bored out) rose up, & with singular constancy & zeal, pronounced marriage to be honorable amongst all men, and the bed undefiled, saying moreover; that the company of a man with his wife, is chastity; and persuaded the Coūcel, that they would decree no such laws, as should give occasion to fornication, both unto the men, and to their wives. The Council liked his opinion, and ordained nothing touching that point, but left every man liberty, to choose whether he would marry or no. Yet afterwards Pope Siricius, and Gregory the VII, forbad such marriages.

5 The like could I show, in Transubstantiation, Invocation of Saints, Prayer for the Dead, Purgatory, &c. but that would require a large Treatise; and here I cannot stand upon particulars.

II. To the Consequence.

1 Suppose, we were not able to show the beginning and original of any one point of the Popish Religion: yet it would not follow, that therefore Popery were not false and heretical. The Apostle saith that Antichrist shall work secretly the mystery of iniquity. Wherefore is that iniquity termed a mystery, if it were manifest, and easy to be espied.

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

3 When the husband-man was a sleep, the enemy sowed tares, in the night, and went his way. The morning came, the tares were not espied; no, they were not espied in the spring-time, but grew together with the wheat, and seemed all this while to be good wheat. At last, the blade appeared, and brought forth fruit; and then appeared the tares also: Now they were discerned and never before. Then came the Servants of the householder, and said unto him; Master, sowedst thou not good seed in thy field? from whence hath it tares? And he said to them. Some envious man hath done this. Matth. 13.24.25.26.27.28. Even so, when Christ our Savior, sowed the seed of eternal life, the doctrine of the Gospel; the Enemy, the Devil (the auctor of Popery) sowed tares amongst the good seed, even covertly and secretly he sowed errors & heresies, whilst men feared no such danger: But now being grown up, being ripe and rotten, we discern them to be tares and heresies indeed. The Papists oftentimes object: If our doctrine be error and heresy, then tell us when it came in, who was the auctor of it, under what Pope or Emperor was it first taught? We answer, to know this, is not expedient; neither indeed do we know, who was the first auctor (immediately next unto Satan) and founder of everyone of their blasphemous opinions. But this we know, that our Masters seed which he sowed, was perfect and good: whatsoever else cometh up with it, which is not of the seed, we are sure, it is a stinking weed, a vile grain fitter for beasts and devils, then for men: and not the fine wheat, the fruit of the precious seed of our Master. We can neither tell by whom, nor at what time, the enemy did sow it; yet sure we are, it is heretical, and hath been sown since the time that our Master sowed his field with good seed.

I To the Antecedent.

POpish Religion, hath not confuted heresies, but hath embraced some piece or other, of every not orious heresy, that hath infested the Primitive Church; to make up the whole and entire body of Antichristian Doctrines So that Popery may be justly termed, an Epitome of Heresies.

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

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

3 Again, the Simonians bragged much of their unwritten verities, & whē they were reproved by the Scriptures, they accused them, as if they were not right, nor of authority, that they were diversely spoken, and so to be interpreted, and that by them the truth could not be found out by those, that are ignorant of tradition. Iren. lib. 1. c. 1. & lib. 3. cap. 2, which also is written of other Heretics, as the Sethians, Epiphan. Haeres. 39. the Archontikes. Epiphan. Haeres. 40. the Severians, Epiphan. Haeres 45. the Encratites. Epiph. Haeres. 47. and the Bardesanistes, Epiph. Haeres. 56. Also, Artemon. Euseb. Hist. Eccl. li. 5. cap. 28. Basilides, Valentinus, the Marcionistes, Clem. Alexand. lib. 7. Strom. pag. 353. the Carpocratianes, Iren. lib. 1. c. 24. Ptolemaeus. Epiph. Haeres. 33. Arius, Athanas. Orat. 2. contra Arrianos p. 124. Secrat. lib. 1. Hist. Eccl. cap. 6. & Eutyches, Council. Chalcedon. Act. 1. vaunted, that their doctrine was very ancient, received by tradition from the Apostles, and continued unto that day, by not-interrupted Succession. These shifts also the Papists have embraced. For, seeing that they cannot stand by the Scriptures, they flee unto Traditions and unwritten verities, and accuse the Scriptures of uncertainty, insufficiency, want of authority &c. just as the old Heretics did.

4 The Papists have learned Extreame Unction of the Valentinians, Irenae. lib. 1. cap. 18. and of the Heracleonites: Aug. lib. de. Haeres cap. 16. Epiph. Haeres. 36. their Orders and quiets of Angels of the Archontikes. Epiph. Haeres. 40. the worshipping of Angels of the Angelists, and Caians, Aug. de Haeres. cap. 39. the use and worshipping of Images of the Carpocratians. Iren. lib. 1. cap. 24. Epiph. Haeres. 27. Aug. de Haeres. cap. 7. the worshipping and adoration of the Virgin Mary of the Collitidians, Epiph. Haeres. 79. The veneration and worship of the cross, of the Armenians, Niceph lib 18. cap. 45. the Baptism of women, of Marcion, Epiph. Haeres. 42. the insufficiency of the Scriptures, the laws of fasting, Purgatory, Limbus Patrum, of Montanus. Epiph. Haeres. 48. Appollonius apud Euseb. lib. 5. Hist. Eccl. cap. 17.18. Tertull. lib. 4. de Anima. in fi. & lib. de Coron. Milit. & lib. adversus Praxaeam: Relics, of the Sampseaans Epiph. Haeres 53. voluntary poverty, and single life of Priests, of the Apostoliques. Aug. de Haeres. cap. 40. Epiph. Haeres. 61.

5 With the Ebionites, the Papists will not be justified by faith only, Euseb. Hist. Eccl. lib. 3 cap. 24 but also by their own works and inherent righteousness, as the Catharistes or Puntanes have taught them. Isodor. Etymolog. lib. 8. cap. 4. de Haeres.

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

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

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

9 The Don • tistes tied the Church to one certain place, & termed thenselves only Catholics, Aug. de Haeres c. 69. & varijs in loeis praeterea. Cassian. in Psal. 60. So do the Papists. The Mirabiliarians under pretense of miracles, devulged their errors, Niceph. lib. 8. Hist. Eccl. cap. 35. & lib. 14. cap. 45. So do the Papists.

10 The Marcosiās baptized in an unknown tongue, Epiph. Haeres. 34. Irenae. lib. 1. cap. 18. So do the Papists. The Messalians restrained the force of Baptism to former sins, Theodoret. divin. decr. cap. de Baptismo. So do the Papists. The Talians abstained from marriage, as a state of life impure and imperfect Aug. Epist. 47. So do the Papists.

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

12 Peter Gnapheus was condemned, because he caused the invocation of Saints, to be mingled amongst the public prayers of the Church. Niceph. Hist. Eccl. lib. 15. cap. 28. The Papists do the same. The Priscilianites disjoined married folks for religion sake, Aug. de Haeres. ca. 70. also they boast of their revelations, Epiph. Haeres. 49. The Papists do both.

13 The Helcesaits make Christ in heaven, to differ from Christ in earth, Theodoret. Haeretic. fab. lib. 2. So do the Papists, who say that Christ in heaven, is visible and palpable, and in earth, invisible & impalpable. The Eutichians, affirmed that Christ had a body without shape, dimēsions, or circumscription, Leo, de ieium. 7. men's. ser. 6. the Papists say the same of Christ in the sacrament.

14 The Monothelites taught that there was but one will in our Savior Christ. So taught Honorius the Pope in like manner. 2. Tom. Council. Colon. Anno. 1551. editor. pag. 365. in Sexta Synod. Constantinop. Act. 12.

15 The Arabians held that the Soul died, and was dissolved with the body. Aug. de Haeres. cap. 83. Niceph. Eccl. Hist. lib. 5. c. 23. So also believed Pope John XXIII. the head of the Romish Church, who as the Papists affirm, cannot possibly err. Concerning whom I will lay down the very words of the Council of Constance: Dominus IOANNES Papa XXIII, saepe & sapius coram diversis Praelatis, & alijs honestis & probis viris, pertinaciter, diabolo suadente, dixit, asseveravit, dogmatizavit & astruxit, vitam ateruam NON ESSE, ne{que} aliam post hanc: quinim • dixit, & pertinaciter credidit, animam hominis cum corpore humano MORI & EXTINGVI, ad instar animalium brutorū, dixit{que} mortuum semel esse etiam in novissimo die MINIME resurrecturum. Tom. 2. Concilior. pag. 1060. Council. Constant. Sess. 11. whereupon in the same session he is called Diaholus incarnatus. pag. 1050. But concerning this point, the Reader may read more in my book de Antichristo, Cap. 24.

II To the Consequence.

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

2 The places of Scripture, cited by the Suppliants, are not meant of the Popish Church; but of the true Church of Christ; where with they have no communion, who do unworthily separate themselves from the same, and take part with her enemy.

I. To the Antecedent.

1 THere were Churches, Hospital, Colleges, Universities and Schools erected and instituted in the Primitive Church, before Popery was dreamed of.

2 Also, the tithes were proportioned in the Old Testament, in the days of the ancient Patriarchs. And Bishoprics were founded, dioceses limited, parishes distinguished, and Ecclesiastical laws decreed, long before the beginning and original of Popery, by the Fathers of the Primitive Church.

3 〈◊〉 that Popish Religion be conferred with the Religiō that those worthy mē (which erected & built Churches, Hospitals, Colleges, Universities & Schools, since the time of the Primitive Church) died in; and both of them be tried by the Scriptures, and then compared with ours; it will be found, that not half of them died in the Popish Religion, as the Suppliants imagine; yea that the ancientest and best of them, died in ours; and therefore both they, and their monuments are ours, and give greater credit unto our Religion, then all the rest do or can do unto Popery.

II To the Consequence.

1 Suppose Popish Religion, to be the principal auctor, and agent in all these, and in a thousand good works besides; yet doth it not follow therefore, that Popery is true Religion. Because heretics may, in civil affairs, do, or decree some things, which in themselves are good; which notwithstanding doth not any way give allowance unto their Heresy.

2 The Protestants have built many Churches, Hospitals, Colleges, Universities, and Schools, and done ten thousand good works besides: Wherefore, by the Suppliants argument, the Protestants Religion must needs be true, which yet they will not grant.

3 Yea, what is there in this Reason, which Infidels & heathen men, may not allege for thenselves. Pagans, Jews, Turks and other profane Nations, erected many goodly monuments, decreed wholesome and profitable laws, and have done many works besides, which in themselves are very good. Will the Suppliants from hence conclude, that their profession is true Religion?

4 GOD can bring forth light our of darkness he can raise up Heretics, Infidels, and Atheists, to do many things, for the good and benefit of his Church & Children.

I. To the Antecedent.

1 THere have been, in every age, worthy and faithful Christians, who contradicted the Popish superstition publicly, and openly opposed themselves against Antichrist. For GOD had always TWO WITNESSES to testify the truth against the Adversary. Apoc. 11.3.

2 These faithful Servants of GOD, have ever believed and held another form of faith, then that which Popish Religion taught; For they kept the commandments of GOD, and had the testimony of JESUS CHRIST, Apoc. 12.17.

3 In these Centenaries, which the Suppliants speak of, to wit, in the 9.10. and 11. there lived, questionless, seven thousand, which bowed not their knees unto Baal.

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

5 Also the Greek Church, continually impugned Popery; and held a faith different from the Popish belief.

II. To the Consequence.

1 If there had not been found, THREE open adversaries, in all the Christian world, who in those Cētenaries impugned Popery: yet doth not that infer the truenes of Popish Religion. Because it is written, in the Revelation, that GOD should stir up TWO witnesses, to testify the truth against Antichrist. Apoc. 11.3. and in the mouth of TWO, or three witnesses everything is established. Num. 35.30. Dent. 17.6. Dent. 19.15. Matth. 18.16.2. Cor. 13.1.1. Tim. 5.19.

2 It is written, that Antichrist shall prosper for a time, and prevail against the Saints, yea that he shall cause ALL, both small & great, rich & poor, free and bond, to receive his mark. Apoc. 13.16. No marvel therefore, if there were not many found, to impugn the Papacie; especially seeing the Church had fled into the wilderness into her place, at that time. Apoc. 12.14. Wherefore this paucity of adversaries against Popery, is so far from proving of it, to be true Religion; as that it is a manifest demonstration, that it is the Religion and pestiferous Doctrine of Antichrist.

I. To the Antecedent.

1 WHat the life of Popish professors hath been, appeareth manifestly in the Catalogue of their Popes of Rome: whereof some were bloody murderers; some sorcerers, nicromancers or conjurers; some bauds, adulterers & Sodomites; some proud, sacrilegious and crafty cousoners; and others seditious rebels & traitors; as is plainly declared by their own writers, which because I have proved at large, in my Book de Antichrist; I will not here repeat.

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

3 I will not stand to relate particular examples, in this general discourse. If I should speak of the death of Eccius, Latemus, Hofmaiter, Gardener, notable professors of Papistry; and of the death of Francis Spiera, a revoulter from the Protestants religion; it would make any man's hair to stand on end, that heard it.

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

II. To the Consequence.

1 But be their lives, and their deaths, what they may be: Religion must not be measured by the lives of the Professors. An heretic may live an honest moral life, as Pelagius is said to have done, and a good Christiā may fall oftentimes, as we read of David and others. 2. Sam. 11.4.15.17.

2 A rotten and worm-eaten apple hanging upon a good tree (seeing that came not through the nature of the tree, but by means of worms, birds, or some such accident) ministereth not sufficient argument, to prove that tree, to be an ill tree: so the ill works of Christians ought not to stain their holy religion. For the corruptiō of their fruits, cometh not from the nature of their religion, which forbiddeth such fruits or works, but from themselves, from their own native and original corruption.

3 Yet the ill lives & worse de • th of the Papists, are sufficient to condemn THEIR doctrine, because they proceed from the nature, and articles of their religion, as shall be more manifest in the sequel.

I. To the Antecedent.

1 THE best, the ancientest and the famousest of all these Emperors and Kings mentioned by the Suppliants, lived and died longe before the original of Popery.

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

II To the Consequence.

1 If all these Emperors and Kings had been Papists indeed; yet were not Popery anything the better for that; because it is written in the Apocalypse, that the Kings of the earth should committee fornication with the great Whore of Babylon. Apoc. 17.2.

2 Heathē Pagans have had very many famous Emperors and Kings, who bowed their Crowns unto thē, presented their gifts, reverenced their Priests, & obeyed their Censures. Is Paganism therefore true religion?

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

4 Are not the Papists in miserable distress for want of arguments; who can say nothing for their Religion, but what Pagans, Turks, & Atheists may allege for theirs?

I To the Antecedent.

1 THe infinite multitudes of both sex professing Poverty, Chastity, and Obedience; are those swarms of Locusts come out of the pit of hell, Apoc. 9.3. Which have faces like the faces of men, signifying their hypocrisy, feigned humility, and falsehood, and tails like unto Scorpions, and stings in their tails, noting their damnable doctrine, the sting and butcherie of men's souls.

2 The Papists, of divine precepts make Evangelical Councils, which not withstanding are indeed the exposition of the moral law.

I Poverty, is not a Council, but an express commandment; hat, when NECESSITY so requireth, we forsake all the commodities of th • s life, yea and life it self, for Christ his sake. But what is this to Monkish Poverty, which the Papists solemnly vow and profess; wherein the sweat of the brows (decreed unto every man in his vocation) is changed into yearly and most certain revenues, stipende, or pensions.

II Chastity is expressly commanded unto such as have received that gift. Matth. 19.11.12. But Popish Chastity, is expressly contrary unto the word of God, which testifieth that FEW have the gift of cōtinencie; whereas the Papists have INFINITE MVLTITVDES that vow and profess Chastity, that have not the gift of continency at all.

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

3 It is absurd to imagine that the Apostles were Popish votaries, and observed those falsely termed Evangelical Councils. Is this a good Argument in Popish Schools, We have forsaken all, and followed thee. Matth. 19. Ergo: The Apostles vowed willful poverty, as Moonks do.

4 This popish profession and vows, were better never made, then made; & being made, they are of that nature and dangerous consequence, that the best way were first to repent of the folly and rashness in making of thē, and then rather quite to give them over, then with such superstition and impiety, to seek to keep them, as is used, and thereby breaketh forth shamefully among the Papists.

5 It is manifest out of the Scriptures, that such oaths as cannot be performed without sin, are unlawful, and do not bind. So also saith Ambrose. in 2. Can. 8. Council. Toleta • . And Gratian, Caus. 22. Quest. 4. produceth many testimonies out of the Fathers to the same end, and that namely out of Isodore, In malis promissis rescinde fidem, in turpi voto muta decretum, quod incaute vovisti ne facias, impia est promissio quae scelere adimpletur.

6 And rather then men that have vowed and professed a single life, through the force of inward concupiscence should burn and fall either to fornication, adultery, or any other uncleanness of the flesh (which as heaven and earth, and all the world knows ever were, and still are common fruits of the Popish vow of single life) the ancient Fathers, that the Suppliants brag of here so much, would have them to marry, and to repent of their rash vow: as is evident in Cyril. lib. 3. & 16. in Levite. Cyprian. lib. 1. Epist. 11. Epiphan. Contra Apostolicos lib. 3. August, de bono coniugali, & de sancta virginitate, cap. 34.

II To the Consequence.

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

Popish Religion hath to her believers infinite multituds, professing Monkish Poverty, Chastity, and Obedience.

Ergo:

Popish Religion is the Religion and doctrine of Antichrist.

I. To the Antecedent.

1 WE do not allow of any Martyrs of the Popish religion. Yea, we expressly affirm, that the sufferings of such, is not martyrdom, but due punishment of their offenses, and a recompense according unto their deserts: such was the punishment & execution of Thomas Becket, John Fisher, Sir Thomas More & such other holy traitors and martyrs of Popish religion; whose farther judgment we leave unto the Lord.

2 As for the Sanctity of Popish Cōfessours, we judge it deep hypocrisy, and wicked dissimulation. For howe can a man be holy in that religion, which hath a show of godliness, but denieth the power thereof? Such holy Hypocrites were, Benedict, Francis, Dominike, mentioned by the Suppliants, and thousands moe.

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

4 The definitions of general Councils, are no such Oracles of greatest infallibility; for they may err, and have oftentimes erred. The Coūcel of Carthage decreed rebaptization. At the 3. Council of Autioch, Athanasius was condemned, and the Arian heresy was approved. In the Council of Ariminum, the same heresy was allowed also. The 2. Council Ephesine favored the heresy of Eutiches. the Council of Neocaesarea condemned second marriages. Cōcil. Toletan. 1. decreed that he that keepeth a Cōcubine, should not be repelled from the communion. The 6. general Synod decreed the marriages between Catholics & Heretics to be void: they condemned also the eating of the blood of any beast. The 2. Council Nicene concluded that Angels and the Souls of men have bodies of their own, and that they may be pictured and painted; this Council allowed the worshipping of images; which the Eliberine Council long before had flatly forbidden. In the Council of Rome Stephanus VI. revoked all the acts of Pope Formosus, his predecessor: which in the Council of Ravenna under John X. were established again, and Stephanus his decrees abrogated. Therefore the Definitions of Councils are not infallible oracles, as the Suppliants vaunt; and those places of Scriptures, which they quote, are nothing at all to their purpose; as the godly Reader at the first view of the text, may soon understand.

II To the Consequence.

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

2 Popery is manifestly known to be a false religiō, because the Papists go about to confirm and establish it, by lying miracles and wonders; as the old ancient heretics did before.

I To the Antecedent.

1 IF Popish religion be of such admirable consent and unity in her doctrine; wherefore cannot the heads thereof agree amongst themselves in teaching & delivering of that uniform doctrine? Who so readeth the history of their Popes, written by their own friends, besides a number of hot and cōtentious schisms troubling all Christiandome, for many years together, yea sometimes forty years continuing betwixt their Popes and Antipopes, he shall find it a common thing for the succeeding Pope, to contrary & abrogate the acts, decrees, & proceedings of his predecessor.

2 Not to insist in many particulars. Platina writeth, that when Pope Formosus was dead Anno Dom. 896. Stephen VI. who succeeded not long after him (for Boniface VI. his immediate successor was Pope but 25. days) carried such hatred towards him & his proceedings, that he caused his decrees to be abrogated, and made him to be taken out of his grave (for so others write of him) and solemnly degraded in a Council: which when he had done, he cut of his tow fingers, wherewith he used to consecrate, and cast them into the river Tibris. But Romanus I. succeeding him, ratified again Formosus doings, & abrogated and disanulled all Stephens proceedings against him. Whose course Theodorus II. & especially John X. followed, condemning Stephens doings in another Coūcel at Ravenna, consisting of seventy four Bishops. Albeit Sergius III the fourth Pope after him, taketh Stephens parte against Formosus, and that so hoately, that once again though he were the ninth Pope from Formosus, he caused his body to be taken up out of the grave, degraded him again, beheaded him, cut of the three fingers that were left him of his right hand, and threw his body, & the pieces thereof despitefully into the river Tibris.

3 Again, wherefore do not the Popish Doctors agree amongst themselves in explicating and interpreting a religion so certain in her doctrine; whereas now the world seeth, they differ amongst themselves, in 237. articles of doctrine, as Johannes Pappus hath gathered, out of Bellarmine. In l. de Contradict. Doctor, nunc-Romana Eccles. The Jesuits Catechism also, is a sufficient witness hereof.

4 Now what doth this dissention amongst Popish Doctors, but proclaim indeed the disagreement, jars & cōtradictions, which are in the very doctrine of Popery. The Pope, in their doctrine, is Christ's vicar, Peters successor, meek, humble and the Servant of servants. And yet they blush not to say, that he is King of Kings, & the Monarch of the whole world. The sacrifice of the Mass, they say, is external: and yet indeed, it is not external, for, that which they call the sacrifice, is hid under the forms of bread and wine. But I hasten.

II. To the Consequence.

1 If Popery were so constant, so unchangeable, so agreeable in her doctrine, as the Suppliants pretend: yet is that no proof, that it is therefore true Religion;

• I. Because the Jews, Turks, Pagans, and Heretics do marvelously agree one with another: and yet is not their profession true.
• II Because we see that oftentimes great men within the Church have fallen into hot cōtentions among thenselves. As Paul and Barnabas, Paul and Peter, Meletius and Peter B. of Alexandria, Epiphanius & Chrysostom, Jerome, Augustine & Ruffiaus, Cyril, John B. of Antioch and Theodoret. And indeed the Jews did upbraid the Christians in the Primitive Church with their dissensions amongst themselves.

2 The Papists unity and agreement amongst themselves, is to betray the souls of men, which Christ our Savior hath redeemed by his blood: for otherwise they are at as great jars with their own men, as with us.

I. To the Antecedent.

1 By the same reason the Jews also may prove the truth of their Religion: for unto thē (as the Apostle saith) were of trust committed the Oracles of GOD; and it is certain the Christians received the Scriptures from the Jews. Also Ptolemaeus Philadelphus King of Egypt, might confirm his Religion, if this Reason were currant. Joseph. Antiq. Iudaic. li. 14. cap. 2. Zonar. li. 1. Annal. But I answer.

2 As the Jews & Ptolemaeus Philadelphus, so have the Papists kept the outward letter of the Scriptures: but, regarding more their own fantacies and traditions, they lost the sincerity of doctrine; as is manifest by examination of the particular points of their religion, by the Scriptures, whereof they brag so much.

3 We have learned the form of Christening, Marrying &c. out of the Scriptures. Neither, if we had learned these of the Papists, could they gain anything thereby; for we do not condemn all such things as they believe or practice, but only those, whereof (in matters of faith) they were the auctors & inventours, or borrowed of other heretics.

II. To the Consequence.

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

I. To the Antecedent.

1 IT was not Popery, which was the institutour of these ceremonies, which we use. For the Papists thenselves confess they have received them by tradition from the ancient fathers. And such indeed, as have been invented by them, we have abrogated and condemned.

2 The Popish fast, & our abstinence from flesh upon some days, do infinitely differ; theirs being joined with the opinion of merits and of divine worship: Ours being only a civil and politique constitution, not joined with any opinion of religion.

II To the Consequence.

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

Popish Religion observeth days and times, contrary unto the doctrine of the Apostle: it instituteth set days of fasting prohibiting certain meats, for religion and conscience sake, as the ancient Heretics were wont to do; and neglecting the Scriptures, embraceth vain and wicked traditions, contrary unto the doctrine of our Savior. Matth. 15.

Ergo:

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

I To the Antecedent.

1 WE hold Popish Priests accursed, because their Priest-hood is not of GOD. But, if in obedience to the divine commandment, Apoc. 18.4. they come out of Babylon, forsake Antichrist, renounce their errors, & join thenselves unto the true Church of Christ: if thē they have sufficient gifts, & are willing to exercise that function, or if otherwise the Church hath need of their help that way; they may & ought to be received, as Ministers of Jesus Christ.

2 Neither is it any greasing, or shaving, which they received in the Popish synagogue, that makes them to be Ministers in deed (the Popish ordination being nothing else, but mere profanation) but (they having fit gifts, and other necessary circumstances concurring) their being acknowledged to be true Pastors and Ministers, by the whole Church, the Magistrate and People.

3 There is no true Ecclesiastical vocation in the Papacy; because they have remaining in their Church, no appearance of such things as by the word of GOD, are required for the constitution of a lawful vocation. They have no Election; no examination of doctrine; no approbation of manners; nor consent of the Church. But let us examine their own Canons.

4 If they which come unto their Bishoprikes, either by money, or by the favor of Princes, be not Bishops indeed, and have no right of instituting other Bishops, or ordaining Priests; as the ancient Canons expressly testify, Can. Apost. 29. & 30. Cōcil. Chalcedon, Can. 2. If a Bishop cannot be elected but by a Synod, and if the election of him that is otherwise elected be merely void & no election at all, as was decreed in the Council of Antioch. If they who sell or buy their Orders, be no Priests, as the Council of Basil concluded; thē what one Bishop or Priest is there in the Popish Church that hath a lawful calling.

5 Briefly in few words: Popish PRIESTES, are no more the Ministers of the Gospel of Jesus Christ: then were the Priests of Bacchus, or any other idolatrous Sacrificer among the heathen Gentiles.

II To the Consequence.

1 The Consequence hath no coherence with the Antecedent: for it doth not follow; that, because Popish Priests acknowledging their heresy and confessing the Gospel of Jesus Christ (being every way fit for the Ministry) by the approbatiō of whō it appertaineth unto, are received as Ministers amongst us, therefore Popery is true religiō: seeing they presume to do nothing, by that authority whereby they were ordained in Popery, but (for all their orders) take themselves for mere lay-men.

2 The Argument is thus rather concluded, Popish Priests, being in themselves execrable, if they renounce Antichrist, and turn unto the Lord, by the approbation of the church, are lawful Ministers of the Gospel. Ergo; Popish religion which ordained such Priests is execrable; and the religion of Protestants, whereof after their conversion they are lawful Ministers, is the true religion and faith of Jesus Christ.

I. To the Antecedent.

1 THe Pagan religion is such, to whose antiquity the Temples, Arches, Pyramids and all sortes of ancient monuments, do bere record. And will the Suppliants by this argument confirm the verity of Paganism, as they do of Popery?

2 The monuments and records, which the Suppliants allege, declare only that Popery is ancient, which we will grant them; for Antichrists reign was ancient, and very ample: he began to work in the Apostles time. 2. Thess. 2.

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

4 The Papists, are like unto the Gibeonites; who by their old sacks, old bottles, old shoes, old raiment, dry and mouldie bread, Josh. 9.4.5.6. pretended they came from a far country, whereas they were the next neighbors. So the Papists by their old Churches, old Chapels, old Chancels, old records, old hospitals, old Colleges, old Abbeys, ancient sepulchers, ancient Church-windows, and ancient grave-stones, pretend antiquity, whereas in deed they are hatched since the time of the Primitive Church.

II To the Consequence.

As the Heathen Gentiles, for all their ancient records and monuments, were not therefore the Church of God; nor their religiō, unto whose antiquity those monuments gave evidence, true Religion: So neither are the Papists, for all their show of antiquity, the true Church, nor their religion, true Religion.

I. To the Antecedent.

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

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

3 As for the Doctors of the Popish Church, D. Thomas Stapleton, D. Richard Briflow, D. Robert Bellarmine, &c. We condemn them as Heretics and giddy fellows. If the Suppliants mean not these Doctors; they should have nominated others: that we might discern, whether they were Popish Doctors, or no.

II To the Consequence.

If the Protestants did use Popish arguments, yet were that no confirmation of Popery. For it is not the Protestants using of arguments, that can make them true and impregnable, but conformity with the Scriptures, with the force and rule of reason.

I. To the Antecedent.

1 POpish auriculer Confession, is nowhere grounded upon the Scriptures. That place of John. 20.23. Whose sins ye remit they are remitted unto them, &c. is nothing at all unto this purpose. For their sins may be remitted unto the penitent, who acknowledge themselves sinners: and retained unto the unpenitent, who refuse to repent.

2 Popish penance we improve, because it containeth manifold errors and blasphemies against the Gospel of Jesus Christ. 1. They say it is a sacrament. 2. By the efficacy of it, the blood of Christ washeth away our sins. 3. It is not regeneration, but an healing of a man regenerated. 4. It pardoneth sin. Catech. Rom. pag. 419. & 424. Tho. 4. dist. 14 q 5. art. 1. But godly sorrow for sin we hold necessary unto salvation, we practice and teach.

3 Restitution of goods wrongfully gotten we teach & practice: whereas i • deed the Popish religion hath sundry ways to hinder actual restitution; whereof the principal & chiefest, is the Popes dispensation & pardon, which even in this case, as is notoriously known, is granted.

4 Satisfaction either civil & politique, that is a recompense for injuries and damages offered any way to our neighbors: or Canonical & Ecclesiastical, which is done unto the Church & Cōgregation by open offenders testifying their reap̄tance, our religion teacheth & embraceth. But Popish satisfactiō whereby they satisfy the justice of God, for the temporal punishment of their sins, our religion abhorreth & detesteth, as a profanation of the whole Gospel, especially of the satisfaction of Christ.

5 Prescript fasting days & set times of abstinence, the Papists borrowed of Montanus the Heretike, as we have declared before. But a religious fast, that is, when a man, wanting some blessing or seeing some eminent calamity, abstaineth, not from flesh for a season, but also from all delights & sustenance, that thereby he may make a more diligent search into his own sins, and offer most humble prayers unto God &c. our religiō teacheth, & we practice.

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

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

8 Mortificatiō, that is, that part of sanct • ficatiō, whereby the power of sin is crucified in the faithful Rom. 6.2.3.4. Galat. 5.24. we religiously teach. But Popish external maceratings we condemn.

II. To the Consequence.

The Argument is rather thus to be concluded.

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

Ergo.

Popish religion is the. Apostolical religion of Antichrist.

I. To the Antecedent.

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

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

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

III The theatrical attire and gesture; the skipping, friskes and gambols; the in constant murmuring, crying out, and whispering of the Priest; the bellowing, piping, and chanting; and the lighting of candles at noon-day, is not true majesty, gravity, & reverence; but manifest demonstration of giddines, levity, wantonness and flat apostasy from true religion. For our Savior saith John 4.24. they that worship GOD, must worship him in spirit and truth.

2 Popish Ceremonies are execrable, Christ saith, Mat. 15. 9. In vain they worship me, teaching for doctrines, men's precepts.

3 If Popish Religion were true, it is most certain that Popish Sacraments are very comfortable. For the Papists teach that the Sacraments of the New Testament, do contain, do confer of themselves, and merit grace: that they justify, that they forgive sins & sanctify by the work wrought, yea without any good motion, or disposition of the receiver or vser; that is, without faith. This cannot choose but be very comfortable; for be a man never so vile a villain, be he never so ungracious of so wicked, yet if he can be made partaker of the Sacraments, according to their doctrine, he shall have his sins actually forgiven him, and be instantly justified. But alas, this doctrine is not true, it hath no warrant out of the Scriptures, which restifie, that without faith it is impossible to please GOD. It is the deceaueable learning of Antichrist, to detain miserable men captives in his kingdom, and to make them slaves unto sin by committing it with boldness, and to appease the stinging thereof in their consciences for a time.

II To the Consequence.

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

I To the Antecedent.

1 IF the Papists acknowledge but four Doctors of the Church; then what think they of the rest of the Fathers both Greek and Latin of the Primitive Church; whereof many were ancienter then these four which they acknowledge: Do not they deserve to be termed Doctors of the Church?

2 These four Doctors which they acknowledge were not Popish Massing Priests, as the Suppliants impudentlie conclude, upon the bare mustering of their names.

3 I cannot stand here, to examine their particular allegations; by one only a man may judge of all the rest. Augustine (say the Suppliants) wrote three books Delibere Arbitrie, therefore he approved free will. They might as well have concluded, Augustine wrote a book De Mendacio, therefore he approved lies. Or, Augustine wrote a book De duabus Ammis, therefore he approved two souls. Whosoever shall read Augustine's books of Free-will, shall presently see, that Augustine directly wrote against the Popish Free-will: which Sixtus Senensis, a Papist, acknowledgeth, & therefore reproveth Augustine for his doctrine concerning that point. Sixt. Sen. in praefat. lib. 5. Biblioth. Heereby a man may see the Suppliants honesty in citing the Fathers.

4 These four Doctors in the principal points of Popish Religion are against the Papists. Jerome refuseth the book of Wisdom, Ecclesiasticus, Iudeth, Tobias and the Machabies, as Apocryphal. in Prolog. Galeat. in lib. Reg. & Praefat. in Esdr. & Nehem. And so doth Gregory the books of Machabies In Job. lib. 19. cap. 17. Augustine saith, Christ is our Mediator according to both his natures. Hom. de ovib. cap. 12. & de Consens. Evang. lib. 1. cap. 35. & Enchr. cap. 108. Ambrose saith that the relics of concupiscence in the regenerate are sins, as Augustine witnesseth Contra Iul. lib. 2. c. 5. this also is Augustine's own opinion Contra Julian. Pelag. l. 5. c. 3. & Tract. 41. in John. & in Ps. 118. Conc. 3. Jerome saith that the Saints know not what is done in earth. In Epitaph. Nepotian. So saith Augustine also Lib. de cura pro mort. c. 13. & 16. & in Psal 108. & lib. de Spir. & Anim. c. 29. They teach also that Saints must not be worshipped. Aug. de ver. relig. cap 55. De civit. Dei lib. 22. cap. 10. & lib. 8. cap. 27. & lib. Confess. 10. cap. 42. & lib. de morib Eccles. c. 34. Augustine saith we are justified in Christ not in our selves, Aug. de verb. Apost. Serm. 6. & De Spir. & lit. cap. 26. & de fid. et op. cap. 14. & epist. 120. cap. 30. So also teacheth Jerome, in 2. Cor 5. And Ambrose Epist. 71. And Gregory Moral. lib. 9. cap. 14. & lib. 21. cap. 15. & lib. 5. cap. 7. et lib. 9. cap. 28. et in Ezech. Hom. 7. sub. fin. & in Psal. 1 paenit. Ambrose saith that we are justified by faith ONLY in 1. Cor. 1. et in Rom. 4. So saith Augustine also. Serm. 181. de Temp. et contra. 2. Epist. Pelag lib. 1. cap. 21. Gregory calleth him Antichrist that calleth himself Ecumenical Bishop or head of the Church, lib. 6. epist. ex. registr. c. 194. lib. 4. Ep. 36. et 39. et lib. 7. ep. 69. (I cannot stand upon particulars,) and therefore questionless no idolaters, no Massing-Priests, no merit-mongers, no disciples of Antichrist, no Papists, but true and faithful Christians, whose doctrine and virtues the Protestants profess and practice.

II To the Consequence.

1 IF these four Doctors had professed, & defended Popery; yet were not Popery therefore true religiō; because the Fathers were subject unto Error, yea & erred oftentimes. Tertullian was a Montanist, & embraced the error of the Chiliastes. Cyprian taught rebaptisation. Jerome condemned second marriages. Chrysostom was infected with Pelagianism, &c.

2 It is the Word of GOD only, not the profession of the Doctors of the Church, that is the rule & square of true religion.

I To the Antecedent.

1 AS the Devil, the easier to deceive, being transformed into an Angel of light, arrogateth unto himself those things which belong unto GOD: Even so doeth his Church, that great whore which si • teth upon the scarlet coloured beast with a cup of gold in her hand full of abominations and filthiness of her fornication; that deceaveth the Kings, and the inhabitants of the earth, challenge unto her self the titles and rights of Christ's true Church: whereas in deed she is great Babylon that mother of whoredoms and abominations of the earth. Apoc. 17.4.5.

2 Popish Religion did not begin at Jerusalem, but at Rome, that great city upon seven hills, where Antichrist wrought the mystery of iniquity.

3 The Prophecies concerning Christ's Church, how that some of all nations, & people, & tribes, and tongues should flock unto her, do not belong unto the Popish Church; for none shall flock unto her but such, whose names are not written in the book of life. Apoc. 17.8.

4 It was not unto Popery, that the Nations were converted, but unto the true Christian religion, wherewith Popery hath no communion.

II. To the Consequence.

1 IF Popish religion had begun at Jerusalem, yet were it not true Religion; because it lost the sincerity of doctrine which was professed and taught at Jerusalem.

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

3 Seeing the Whore of Babylon should sit upon many waters (that is, rule over many people) and cause the Kings and nations of the earth, to be drunk with the wine of her fornication, as it is Apoc. 17. who seeth not that even Antichristian Papistry may be countenanced with great show of vniversalit • e?

4 For our partes, we had rather enter into the Ark with eight persons Genes. 7. so to be saved: then to refuse so to do with all the world besides, and so to be drowned. We had rather she out of Sodom with two or three, Genes. 19. then with all the rest to stay there, and to be destroyed with fire and brimstone. We had rather enter in at the straight gate to life everlasting, though few go that way, Luk 13. then with the Papists, walk the broad way which leadeth to destruction.

To the Antecedent.

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

2 But it was not so from the beginning. As the light in the first day was carried up and down without any guid, Gen. 1. and at length governed by the Sun, which God created for that purpose: So the mystery of Popery at the first in the time of the Primitive Church was stayed in no certain subject, but wandered invisibly in the divers passages of running wits, till at last it was settled in the See of Rome in the person of Boniface III. and his successors.

II To the Consequence.

1 Popery is not therefore true Religion, because from the first planting thereof (by the Devil) the professors of it have been visible; because visibility in that sense is not a property belonging unto the Church of God.

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

II In the visible Church there are many Hypocrites; but God only knoweth who are such, De occultis non iudicat Ecclesia. And Christ ONLY knoweth who are his. John. 10.2. Tim. 2.

III By examples in the holy Scriptures, the Church is described to be invisible. 2. Chron. 15.3.4. Now for a long season Israel hath been without the true God, and without Priest to teach, and without law. But whosoever returned in his affliction to the Lord God of Israel, and sought him, he was found of them. At this time Christ was not without his spouse, but (albeit the Ministry was corrupted) he had his invisible Church. 1. King. 19.18. I leave seven thousand in Israel, that have not bowed the knees to Baal. This company was not seen with corporal eyes. And in the time of Christ's coming GOD had his invisible Church, Marie. Joseph, Zacharias, Elizabeth, the wise men that came from the East. Simecon, Anna &c, albeit public Ministry was corrupted.

IV Paul saith, Rom. 2.28.29. He is not a Jew, which is one outward, neither is that circumcision, which is outward in the flesh. But he is a Jew, which is one within; and the circumcision it of the heart, in the spirit, not in the letter, whose praise is not of men, but OF GOD.

2 Those places of Scriptures which the Suppliant quote, prove only the durance, holiness, integrity & good works of the Church, not the visibility thereof, unto all persons, & at all times.

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

4 I. If they did not profess their faith, &c: they could not be the true Church. Here the Suppliants mean public profession, and open refusal; we deny this Position, & indeed they can never prove it. By their reason, this is a good argument; Those seven thousands which bowed not their knees unto Ball, either professed their faith, or did not: If they did profess it, how could not Elias see them? If they did not profess it, then they were not the true Church: and yet who seeth not the vanity of it?

5 II. They add, That unknown company communicated with the false Church. I marvel how the Suppliants know this! Go to, let us urge them with a Dilemma, seeing they affect such kind of arguing so much. I that company was unknown; how know they what they did? If they were not unknown, but professed openly; then what have they to object?

6 The Christian Reader may read, in the 8. and 9. Chap. of the Prophecy of Ezekiel, concerning those faithful people that mourned and cried for the abominations that were committed in Jerusalem; how the Lord commanded to set a mark on their forheads, least they should perish; & learn thence, that the Lord wanteth no means to vindicate and save his Church from destruction, even in time of greatest calamity.

I To the Antecedent.

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

2 What dare not these brazen-faced Suppliants affirm, if happily thereby they may obtain their desires? They say Popish religion by nature of her doctrine keepeth the subjects in due allegiance to their temporal Lord's, yea and that more then any other kind of religion. A bold assertion! This dependeth upon the trial. Let us open their books, and see what their Rabbiues teach.

3 Behould the whole torrent of their writers Cōmentators, Positiue writers, School-mē & Canonistes uniformly, with one and with open mouth proclaim these Suppliants impudent Liars, & dissembling Hypocrites. For all of them hold this Position as an article of faith, Heretical & Apostaticalls Princes are to be deposed; & not to be obeyed by their subjects. Let us hear them speak.

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

5 SECONDLY, their Positiue writers speak. The Pope by the fullness of power which he hath over all Christiā Princes, may for the sin of heresy deprive heretical Kings & Princes from their Kingdoms and Empires; & in temporal things exempt the Christian an people from their obedience & subjection unto thē. Joan’s Driedo Tom. 2 lib. 1. de Libert. Christian. cap. 14. pag. 40. D edit. Lovan. Anno 1552. in fol.

6 THIRDLY, amongst their School-men; Thomas Aquin as disputeth this Question, Whether a Prince for his Apostasy from the faith looseth his dominion over his subjects, so that they are not bound to obey him farther? and concludeth it affirmatively, The. in 2.2. q. 12. a. 2. Petrus Aragonius holdeth the same point, as an article of faith. Arago. in. 2.2. Tho. q. 12. a. 2. pa. 363. col. 1. & 2. edition. Salmantica. 1584. And so doth Caietanus Com. in eundē locum. And Seraphinus Capponus, who addeth this reason thereof, Whosoever violateth his faith unto God, must have the faith of others violated unto him. Cappou. in 2.2. Tho. q. 12. a. 2. Gregorius de Valētia hath these words, For the sin of Apostasy any mā may be deprived of his dominiō over his subjects. There is no doubt of this assertion amongst true Catholics. Yet heretics deny it, least if they should approve this, they might seem to pronounce sentence against themselves. Greg. de Valent. Tom. 3. Commentar. Theologic. q. 11. punct. 2. col. 439. D. And again. They inourre the deprivation of their politique power de facto, who for heresy are excommunicated by the sentence of an Ecclesiastical Judge; so all the Devines do commonly hold, who also do absolve the subjects from their oath & allegiance, forbidding them to obey them, to wit, if they can deny their Kings such obedience without some notable detrimēt or loss, for so this is to be understood. Thus far Greg. de Valentia tom. 3. Com. col. 444. C. who faith farther, Subjects may lawfully deny their obedience to an Heretical Prince. Ibid. E. And, Hoe that demieth his faith unto God, is worthy to whom his subjects should deny their fidelity. Ibid. col: 446. A. Dominicus Banns writeth thus. After that the declaratiue sentence is givē for heresy, the Prince doth unjustly possess his kingdom & princedome, & doth unjustly exercise jurisdiction over his subjects: And the subjects are bound to exempt themselves from his obedience, yea & to wage war against him, if they hane sufficient strength. But if it be to their great hinderāce, as joined with the danger of Death, loss of their goods &c? then such subjects are not bound to wage war against their Prince, nor to exampt themselves from his obedience, if they be not in mortal danger to fall away frō the faith. Out of this Cōclusiō it followeth that the faithful Catholics in England, & in Saxony are to be excused, who do not exempt themselves from the power of their Superiors, nor wage war against them; for commonly they have not wealth & strength enough to war against their Princes, & they are in great danger. So saith Dominicus Banns in 2.2. Tho. q. 12. a. 2. col. 479. A. B.C. edit Lugdun. 1588. Martinus Ledesmius in 2.4. Tho. q. 15: a. 5. fol. 120. col. 4. is of the same judgment.

7 FINALLY, their Canonists decree & ratify the same Conclusions. Gregory VII. saith, We keeping the statutes of our holy predecessors, by our Apostolical authority do absolve frō their oath & allegiance such as are so bound unto them that be excommunicated, & we forbid them by all means, that they observe no faithfulness, nor obedience unto them, until such come to make satisfaction Caus. 15. q. 6. c. Nos Sanctorū. Iac. Simancha writeth. For the Kings heresy, not only the KING himself is deprived of his kingdom, but also HIS SONNES cannot succeed after him. Iac. Sim. lib. de Catholic. Institut. Tom. 11. tract. Illustr. in vtra{que}x Iuris facultate Iurisconsultorū. part. 2. tit. 9. f. 132. nu. 259. The same Position holdeth Johannes Lupus, Deture Navarra par. 1. §. 7. Also Antonius Corsetus saith, A Christiā King becoming an Heretike, looseth his Kingdom, which is given unto a Catholic possessor. Cors. de Pot. Reg par. 5. nu. 6. See Bald. in l. 1. in 13. Col. in reap. C. de emāci. libe. & Notat in C. 1. de praescr.

8 Note, I beseech you in the bowels of our Savior Christ Jesus, mark I say, you illustrious & thrice renowned Kings whose eyes & harts GOD hath opened to behold his truth, and unfeignedly to embrace the Gospel of his Son; this is the king-quelling doctrine of Popety, this all their writers teach, professing that all their Divines hold so, that all true Catholics believe so, and calling them Heretics that doubt of it. Behould Popish religion armed to cut your throats! And that you have been hitherto safely protected, it was no through the innocence of Popery, or defect of Papists malice & hatred against you, as Dominicus Bānes acknowledged •• eth, poison, to stab, & to murder you, & through the special blessing and preservation of Almighty GOD, who never faileth such as trust in him, & faithfully call upon his name.

9 But that all men may see the vanity & falsehood of this wicked and devilish doctrine of Popery; What can all the Papists in the world, or all the Devils in hell say to this that followeth. No King by the law of Nature or by the law Divine can be deprived of his Kingdom or dominion over his subjects, for falling away frō the faith; the reason hereof is plain; because Faith is not the foundatiō of dominion, but some other politique title having force and strength from the law of Nations; as the title of hereditary Succession, of Election, of Conquest or just acquisitiō by lawful war &c. which titles may remain and stand firm without Faith.

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

II To the Consequence.

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

Nor are these (ô most gracious Sovereign) the only respects, that thus embolden us to become humble suitors at your Hignesse foot, for toleration of Catholic religion; but our manifold dangers under-gone, our several losses and indignities sustained, and the stoore of Catholic blood that hath been shed, for affecting your mothers Rightes and Title, and for seeking how to succor her piteous distresses & person, (the worthiest Queen that many ages enjoyed living a long imprisoned Confessor, and dying a most glorious Martyr,) serve also to plead and cry to your Majesty, for commiseration of our case, & grant of the Petition we make. And as our true love, zeal and tribute of service, did not then dilate and extend it self on y towards your Highnes dear mother, but in & throu • h her, reached also to your sacred Majesty; so since the time of her happy Crown of Martyrdom, our wishes endeavors & actions, have ever levelled, as much as lay in our power to the most advauncing of your Majesty's Title. Yea the pressures and afflictions l • added on us for this cause, were in a s • rt comfortable, or not discomfortable unto us, in h • pe of the relaxation and ease, we assuredly expected by your Highness actual arrival to the Crown. So that now, if your excellent Majesty may not be moved, to permit the free exercise of the Catholic Religion, Oh, our hopes fed on, are not only frustrate, and our long expectations vain; but our temporal lots, by reestablishing of penal laws against us, become more abject, servile, desperate and forl • rne, then ever before.

Puritanism differing from Protestācy in 32 articles of doctrine (as their own books and writings do witness) looketh up, spreadeth, & is neither suppressed with penalties, nor oppressed with indignities, but her professor • receive grace, and hold high authority in the government: only the Catholic Religion whose professors suffered most for your good Mothers sake, and ever least offended your Majesty, is despised trodden under foot, maligned, punished, and must be, alas, by all violence abolished, without regard of her venerable antiqu • ty, or respect of the large dominions she other-where hath to her dowery, or of the innumerable conquests she hath made over all other Sects, frō Christ's time hitherto, or of the multitude and impregnablenesse of her proofs, which her professors are ready, yea, press, and do most earnestly long to bring in public Dispute, for testimony of the doctrine she teach • th And that which moveth not the least admiration here in is; for that neither the inward belief of the Catholic Roman faith, nor the outward profession or defense thereof in words, seem to be the transgressions which are so sharply animadverted; but rather the only fault which is punished, and never sufficiently, as some think, punished in us, is the vndissembled profession of our inward faith, in refusing to go to the Protestant Church A necessity, which under guilte of dead y sin, & breach of our Churches unity, all are bound unto, that believe the verity of the Catholic Religion, and purpose still • to keep themselves her children: because the unity consisteth in the connexiō of the members together, by an external reverence and use of the same service and sacraments, and is broken by having communion in either, with any other contrary religion. And it is an axi • me among all Divines, that extra ecclesiam non est sa • us. there is no hope of salvation but of the Church. To which La • tantius most plainly subscribeth, saying; Sola ecclesia catholica est templum dei, quo si quis non intraverit, vel à que si quis exierit, à spe vitae ac salutis aeternae alienus est. The Catholic Church is only the temple of God, into which if any shall not enter, or out of which if any shall depart, he is an alien from hope of life and eternal salvation Neither doth the Apostle affirm less in sense, where he saith that Christ is the Savior of his body, & that the Church is his body. Nor is it possible to be conceived in any understanding, that two such repugnant and contradictory manners of serving God, there being but one Lord, one truth, one faith, one Church, as the Catholic and Protestante observe in their Churches, can be both good, or not one of them, very ungodly, and in no case to be communicated with under pain of eternal damnation.

By the little which is said, your princely Wisdom may easily perceive, that cur abstaining from Church, is in us no formal act of disobedience, much less of self-willfulness or contempt of your Majesty's laws (aspersiōs, with which, many would distaine our refusal) but a true real obligation of mere conscience, especially for so long, as we hold the inward persuasion we do: in respect an erroneous conscience bindeth as strongly, and under equal pain, as doth the conscience that is best and most rightly informed

To draw to an end; we most submissiuely beseech your Majesty, to conceive no otherwise of us, then of your most dutiful and loyal vassals: acknowledging in all politic and civil affairs, no other Superior thē the sacred authority of your Highnes, & resting ever most ready to accomplish all your commandments touching the same, were our lives never so certainly engaged in the executiō; Only requesting, that in matters of soul & conscience, we may have leave, to distinguish an eternal Lord, for a temporal Lord, & to prefer our obedience to the one, before our obedience to the other, if obedience to Princes▪ against God, may be termed obedience; & not rather irreligious pusillanimity. And as we have presumed, mo •• precious Sovereign, upon confidence of your true royal dispositiō & benignity, to make known to your Princely consideration & wisdom our gr efes, our hopes, the favor & connivence we desire, together with some few reasons, as well of state as of religiō, for showing the cōcordance that our request hath with the good of state, & also the grounds of our persuasion in conscience, why the religiō we believe in is true. So do we carry a most tender regard of yielding all satisfaction to your Majesty, and to all other in authority, yea, even to those who stand most iealously conceited of the true affection & loyalty of Priests, the Pastors of our souls, towards your Highness person, Crown, & the weal of the Realm. In whose behalf, we do therefore confidently and most assuredly undertake, that they all shall willingly & readyly take their corporal oaths, for continuing their true allegiance to your Maiestle and the State: or in case that be not thought aslurance enough, they shall give in sufficient sureties, one or moe, who shall stand bound, life for life, • or the performance of the said allegiance, and of their fidelity and faithfulness in the premisses. Yea, they most volunta • ily offer yet further, that it so any of their number be not able to put in such security for their loyal carriages, that then they will all join in one supplication to the Pope, for recalling such priests out the Land, whosoever they be, or how many soever.

We fear to be tedious, and therefore we will shut up all in few words, Our hearts, our souls, and both, with deepest cries do most humbly & alike instantly beseech your most excellent Majesty to take pity of our afflictions, to compassionate our sufferings, and to relieve our long endured pressures, either by licensing the free use of our Catholic Religion; or if we may not be so happy, yet at least by granting a public Disputation to the end we may be heard, our cause tried, & our teachers receive confutation, and the deserved shame of their salfe doctrine, if in case they have misled us. A favor which the adversaries of our Religion have obtained in other Countries, and which our Country-oppositors seem in their books to be very desirous of, and is also of it self, of all other means, the most potent, to reunite all parties in one, the deceived being hereby let to see their errors. So that by the grant here of, no doubt your Majesty shall get eternal praise over the Christian world, the Protestant Religion everlasting fame if she prevail; the neighbor Countries great edification; the waverers, and such as are doubtful in faith, a stay and worthy satisfaction, as none greater; all posterity a right noble example and president to follow: And we your Majesty's loyal subjects must and shall always, as our bounden duty exacteth, rest, through the delivery out of the blindness (if so we live in blindness) forever most strictly obliged to pray incessantly for your Highnes long life, and prosperous Rain over all your Dominions, with multiplication of immortal renown in this world, and of endless joys in the next.