An Answer to a Popish Libel

An Answer to a Popish Petition.

ADoniah the son of David by Haggith, whē he saw he could not by might & violence obtain to be king (though he attempted it, David yet living,) sought by subtlety to attain thereto, in causing Bethsabe the mother of Solomon, (David being now dead) to sue to her son, that he might have Abishag the Sunamite to wife. The Romish Catholics (for so they will be termed,) have sought by many violent means, & those most barbarous and cruel to bear the sway in this Church & Common-wealth, but God not giving success answerable to their desires, but frustrating their many wicked hopes, they prove whether by false flattery they can deceive, since by violence and might they can do nothing. To this ende have they presented their supplications, both to our late gracious Governesse & Queen of everliving memory, & also since to our most dread Sovereign, that since by murder and mischief they cannot perform their designs, they may make trial, if by his graces good leave, (in granting them their desired Toleration) they may subject this noble Realm, to the Vicar of Rome.

Diverse petitions have to this end been scattered abroad, some also delivered to his Majesty's hands; but God hitherto hath mercifully preserved him, so that he hath not suffered himself to be taken in those their snares, neither over-reached by their crafty enchantments. But now of late have they framed another petitiō, more reasonable then their former supplications have been, both in respect of the manner, more mild & in show more humble; and in regard of the matter too, because it requireth not a Toleration of Popery, or immunity from penalties by law imposed, as the rest of them (that I have seen) do, simply and without condition: but the drift thereof is (as by the words I can gather) at the least to insinuate, that if good reasons may be shown, how they of the Romish Religion, without danger of deadly sin may resort to our Churches, they would be most ready so to do.

More reasonable, I say, it is thē others, which may rather be called comminations then supplications: in this yet an unreasonable demand, that the thing so often and so thoroughly performed, by sundry learned treatises, is yet now again required at our hands, and that with such confidence, as that the Petitioner seemeth to assure himself, that his desire herein cannot be satisfied. And in truth I am almost of his mind too; not because the thing he requireth, is hard in it self to be done; but because their hearts are for the most part so hardened against the infallible truth of God's undoubted word, that that seed can hardly take any root with them.

Seeing therefore this petition is in a manner a challenge to provoke us to encounter him, and carrieth perchance a great show among his favorits, that wrote it, as if the cause must needs be good, that hath so confident a patron or proctor to defend the same: I think it not amiss to examine the same as briefly as I can, and to buckle myself to answer by God's grace the proud brag of this Popish Goliath. Who though he rail not so plainly as did that Philistine, upon the host of the living God; yet covertly he promiseth himself the victory, & by his overboldnes of words, hopeth to assure his friends that all is on his side cock sure, and no peril at all.

And having considered with myself of the sum of this Petitiō, I find three general points thereof, unto someone whereof, all that is said may be referred. For first there is a complaint of the hard case the Recusants are in. Then followeth a narration or report of the means by thē used, to redress the same. In the third place cometh the suit it self or petitiō, with some show of reason to persuade & move the reader. And though my purpose is to handle every of these parts: yet so, as that I will follow the very trace of his words. Thus therefore his petition beginneth, and with this inscription.

That he maketh petition unto Bisshops anb preachers concerning instruction, were not to be misliked, because it is intended that such men both in respect of their learning are best able, and for their place and office, should be most ready and willing to perform such duties. But that so many sufficient satisfactions of this demand, seem to him insufficient, showeth that the Petitioner either will not read that is written, or readeth it with a prejudicate opinion, & therefore that he hath a purpose not to be satisfied: but that he rather asketh questions of our Bishops & preachers, as the Scribs and Pharisees did of Christ often, not to inform themselves, but to entrap him in his words, or to try if possibly they might have put him to silence.

And as touching the Gospellers here spoken of, if by that term he mean the professors of that Religion which the said preachers teach, (as J suppose he doth) I am then glad that he imagineth there should in our Lay people such abundance of knowledge be found, that they as well as others, should be required to satisfy, the learned divines among the Papists, in points of religiō. For it is no reason they should deny that to their own Layitie, that they require in ours: & then shall they not from henceforth hang altogether at the lips of ignorant Priests their blind guides, but shall be better able to instruct and inform themselves.

Nether will I judge that this petitioner useth this name Gospeller, in Ironicall scorn & mockery, as some other of that Sect do. So doth Lindanus that scorneful companion, both against the Gospel it self, speaking of some who saith he, detest certain things, haud secùs, at{que} à puro Lutheranismo (Euangelio dico) alienissima: as if they were quite contrary to pure Lutheranism (I mean the Gospel:) and also against the professors thereof: Apostrophe lectoris catholici ad Euangelicos istos: An Apostrophe of the catholic reader to these gospellers with such a like spirit doth profane Eckius cal such, Theologos atramentales, Inky divines. Nether is the blasphemy of Capreolus here to be omitted, who (as Tertullus dealt with S. Paul, branding him with the name of heretic for embracing and teaching this selfsame Gospel) reckoneth among his Heretics Evangelicos Gospellers, as before him also did Hosius, and as he also citeth Lindanus in his dubitātio, dialogue. 2

But howsoever these Enemies to the Gospel of Christ & his undoubted word, speak or write, reproachfully or blasphemously of that glorious Gospel, yet as we are not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every on that believeth: so do we not deny the name, or take in evil part to be called Gospellers, since that we know it to be the instrument of our regeneration: For in Christ Jesus (faith S. Paul to the Corinthians) I have begotten you through the Gospel. And the same Apostle testifieth to the Thessalonians, that God hath called them to the faith of truth, by the Gospel. Therefore is it called the word of truth by S. Paul and by S. James too: as also, the word or ministry of reconciliation; & the word of life.

Nether deny we but that we may more justly make claim to that title, thē all the Papists in the world cā do: for that our preaching and doctrine is according to that Gospel, whereas the teachers in the Romish Synagogue, worship God in vain, teaching for doctrines man's precepts, and instead of the sound and wholesome food of gods undoubted word, they feed them that follow them, with empty husks of men's traditions. Howsoever therefore our adversaries mean whē they cal us by that name, yet we have just cause to rejoice therein. because thereby we are assured, that the foundation of our hope is certain and sure, being built upon so firm a ground as the gospel is. Now after this title or inscription, he cometh unto the matter itself, and first (as I said) beginneth with the accusation or complaint in this sort.

In this complaint the Petitioner showeth first the supposed greifes and vexations of the Recusants, then also the cause of their afflictions. Their vexations as he setteth them down, are of sundry sorts; in the first rank he placeth such losses & disgraces as they would seem to suffer; then they find themselves greiued with the Ecclesiastical censure of excommunication: thirdly that his majesty doth not so favorably respect them, as they would he should.

The disgraces that this Petitioner complaineth of, I cannot certainly speak of, because the complaint is so indefinite, without coming to any particulars. It may be that he accounteth it a disgrace, that Recusants have not that grace and credit, that themselves desire, or that authority in the common wealth that they would have. But that is not properly a disgracing of them, because nothing is done therein to bring them into contempt; but only a not adding of titles or offices to them, for their further reputatiō. And who would think it fit that any state should be managed, & the rudder of that ship governed, by such as are of a contrary Religion to the same? So that if this were true, yet is there no just cause of complaint therefore.

But there are of them but too many in grace and reputation, whereby they have great means to discourage the simple people over whom they have government; & to make more obstinate against true obedience to god and Prince, such as are of themselves but too ready, to start aside from the right way. And the further that they are frō the Sovereign authority, the more dangerous is any office that is committed to them: because the eye of him, that is to answer for the evil that cometh by bad Officers, which he permitteth or reformeth not, is far frō such, that it cannot behold their doings. It were therefore not only to be wished, but by earnest prayer to be sued for, that God would in this point more and more lighten the heart of our most Gratious Sovereign, in any wise to take heed that the enemies to God's truth, have no credit, I mean for office or authority in the common wealth; especially in these North parts, where it will be hard for him truly to know what hurt cometh by such unto the truth, what danger to the state.

Oh that that golden sentence of the wisest man that ever was, and a king too, were written on the back of the right hand of all Kings and Princes that have sovereign authority, that it might be in their eye when they sign the Billes whereby they grant authority to any under thē: When the wicked rise up, men hide themselves; but when they perish, the righteous increase. Or that other much like the former, When the righteous are in authoriy the people rejoice, but whē the wicked beareth rule, the people sigh. For there can be no greater heart-breaking to the godly, then to have wicked men to bear the swaie or to them that are zealous for the truth, then when enemies to the same, may do what they list. Good therefore is the council of Solomon elsewhere, and such as Kings should carefully follow, forhe no doubt learned it by experience. Take away the wicked from the King (frō being partakers under him of his authority) & his throne shall be established in righteousness.

For this gracing then, his majesty is to have a special regard that it be not bestowed vpō any, (if he have a due care of God's glory and the good of his people) but only upon such as are favorours of the Gospel, and furtherers of all good; following that most godly pattern, which David, a King, setteth before all such as are of his rank, and have the government of Kingdoms and contries. So that they being so opposite as they are, to the state as now it is, may not in any discretiō cōplain, if greater authority be not committed to them, then may stand either with the furtherance of God's truth, or with the safety of the weal public.

What is then the disgracing here mentioned? Or rather what are the disgracinges? For so he speaketh as if they were disgraced sundry ways. If the Petitioner complain of disgracings, because some few of them, are, after long time of Recusancy, and after diverse presumptious actions against the Laws of this Realm, and ordinances of this Church, convented before Authority: he should have called to remembrance, that we holding, yea certainly knowing, that Religion which we profess, to be the undoubted Truth, can do no less in defense of that Truth, then to cal upon thē that despise the same, to know what moveth them to reject the same. But when they appear before authority, they are not sharply rebuked (unless themselves give greater occasion thereof) much less are they by approbrious terms disgraced, or by any unseemly punishments, not fit and convenient for their persons reproached: with mild and Christian exhortations moved to hear such as themselves will choose to be farther instructed by. And I trust in all this there is no disgracing.

But I would this Petitioner would look back unto those days not long since bypast. Many of our Recusāts may remember the days of Queen Mary, wherein they that complain so much that they are disgraced (though untruly) did indeed by what means they could, disgrace such Godly Martyrs as came before thē, by stocking and base usage of many, who though they had been in an error, (which their adversaries could never prove against them) yet in regard of their parentage, degree, or place that they had in the Church & common wealth, should not have been so disgracefully so cruelly dealt withal. And what was the beating of Tho: Hinshaw, and John Milles & diverse others with rods? Did not that blodie Bishop Boner disgrace them thereby as much as he might? To be accounted an Heretic is a thing odious & of great disgrace: yet was it then and still is, a common name that the Romish Synagogue bestowed upon us, though nether they nor yet their fathers, could prove any heresy in our doctrine. To be called Schismatics is a great reproach: yet dare they stain therewith us, who are always ready to show by good warrant and sufficient testimony that we swerve not from the true, holy, Catholic and Apostolic Church. Thus they who most accuse us, as if we disgraced them, may more justly be charged that they disgrace us.

And herein the Petitioner offereth great wrong unto the state, in seeking to make the world believe, that we wish the disgrace of them, for whose want of grace we rather sigh and mourn, in that their eyes are so blinded, & their harts so hard̄ed against the manifest light of truth, that they will not use any means to try the spirits (that come in secret unto them) whether they be of God or not, although S. John expressly adviseth all so to do: but rather wittingly yea and willfully too, they suffer their blind guides to lead thē into the bottomless pit of eternal perdition. This part therefore of this complaint may seem rather to tend to this end, that our state be the stain of cruelty may be made odious, to such as will believe this Petitioner, and their case seem a great deal worse then it is; rather I say thē for any just cause that is given him, to use such words.

And whereas the petition, seemeth to make these, and the other supposed vexations after mentioned, to be common to them all, (for I take the Petitioner to be a suitor for all Recusants ) it is most certain that a great number of them are so far from suffering any disgrace in respect of their Recusancy, that it is the greatest ornament they have among their fauorits that they are accounted Recusants; as if they by that name would seem to have some conscience in Religion, who otherwise in all their behavior, show plainly enough, that they have nether conscience, nor honesty, but have utterly cast of all fear of god & shame of mē: and having obtained the report to be Recusants or Romish Catholics, it is a cloak that covereth all faults.

The next part of this complaint is touching their imprisonment, wherein as in the former, his accusatiō seemeth to be more general, then is their imprisonment. For unless the Recusants in other countries be more obedient unto Law then in these North parts, wherein they have no regard at all of any Summones, but show themselves too contemptuous of all lawful authority: I suppose J may be bold to say that not the hundred Recusant endureth this vexation. Nay of sundry whole families in a manner, perchance not one can be convented. And therefore were it greatly to be wished, that for the better execution of godly laws, some more forcible and effectual order might be taken for the bringing before authority, such as yet make a mock of gods truth, despise all good ordinances, and scorn all lawful authority.

And if any being found very obstinate, in so much as nether they will conform themselves according to the Christian laws of this Realm in that case provided, nether will, or can give any sound reason of such their obstinacy; nether yet hear others who can instruct them (even such of our profession, as thenselves can best like of) be for such contumacy committed to some prison: yet is there not any Papist that hath just cause to complain of such imprisonment, seeing that our correction that we lay upon Recusants, is but with rodds, whereas Papists whipp with Scorpions, we stock thē not, we hinder them not, but that they may be relieved of their own (if they have it) or by their friends, if they will bestow anything vpō them. We permit them to have light or fire, or any other thing necessary for them: all which things were denied unto many of the godly, in the late bloody persecution, as sundry of the Recusants may yet remember. So that we may truly say that the little finger of the Papists towards us, hath been heavier then our loins towards them: their gentlest dealing more sharp for matters of Religion only, thē our greatest punishments that we impose upon them.

But why do they accompt imprisonment such a vexation, who thought the most cruel death little enough for those of our profession? Let our Petitioner call to remembrance the mercylesse racking of Mistress Anne Askew by him that was then L. Chancellor, to cause her to bewray others of her profession; the barbarous burning of the hand of Tho. Tomkins, Rose Alin, and a blind harper in Queen Mary's days; the forcible drawing of an arrow through the fingers of Cutbert Simpson hard tied together so that the blood sprong out. Let him I say consider of these and such like vnchristiā usage of Christian men, whereby they would have constrained them, either to have accused others, or to deny their faith.

And though the Popish rabble, take exception (I know) to the story wherein these things are reported, yet the Author of that book, brings so good proofs of that he writeth, that they who will deny these things, shall rather show a mind they have to dark̄ the light of truth, that their shame may not appear, then any good reason that they can bring, to impair the credit thereof. These stories thē being extant, and in eyes of all men to read and know, and in the memories of many men who yet living can testify the truth thereof, may stop the mouths of all Papists for complaining of any great vexation for their imprisonment.

But what would the Petitioner have us to do in this case? The Recusants are contrary to us in Religiō, they trāsgresse our Laws, and break all godly ordinances that are made, for the edifying & instruction of all his Majesty's subjects: they will not hear, but stubbornlie refuse all council and teaching, unless it be such as their blind guides do afford them. (I will not here say, they are also very dangerous to the state, for that followeth after to be discussed, when I come to the cause that this Petitioner yieldeth, why they are thus vexed.) If it be the truth that we teach, (as we are most assured it is) is it any reason we should suffer others to be lead away by deceitful words, of enticing and seducing false teachers, & not seek by all means we can to reclaim them? It is our part, if possible we may, to bring again to the sheepfold, those wādering sheep. And if gentle & mild persuasions will not serve, we must compel thē by more sharp chastisement. This I know the most mild Papists in the world, would think they should do to the professors of the Gospel, if authority were with them, as now it is with us.

We see then, that it is not for Papists (whose cruelty is, I suppose far greater, against such as are not of their profession then any other religion whatsoever doth use) to complain of such gentle imprisōmeant as is imposed upon them for Recufancie; unless they will think it fit, that in a well governed and settled state, laws may be broken without due punishment, or offenses may be winked at, and impunity should be esteemed to bring safety to a common wealth, that is pestered with obstinate subjects. Which to imagine, is to let loose the rains of liberty, to all disorder & disobedience, & to trouble the quiet estate of a common wealth.

S. Augustine was once of that mind as himself confesseth, that it liked him nothing, Vllius secularis potestatis impetu schismaticos ad communionem, violenter, vehementer{que} arctari; that schismatics should by the force of any secular power, be violentlie, and earnestly constrained to communicate, meaning in Religion with the godly. But he in that place acknowledgeth, that it was his error, quia nondū expertus eram, vel quantum mali eorum auderet impunitas, vel quantum eis in melius mutandis confer posset diligentia disciplinae; because (saith he) as yet I had not proved, ether to what audacious mischief their impunity would draw them, or howe much it would further their amendment to use the diligence of discipline & severity towards them.

The same Father therefore writing to Vincentius, & reporting of the Donatists, as we have found, the Papists to be; Donatistae nimiū inquieti sunt, the Donatists (saith he, the Papists may we say) are too factious & cumbersome, addeth, quos per ordinatas à Deo potestates cohiberi at{que} corrigi, mihi non videtur invtile: Who that by such powers as are ordained of God they should be restrained and corrected, it seemeth good to me. And afterwards he showeth how greatly he rejoiceth at the amendment of many of them by such sharpness, who would not otherwise have been bettered. To this end also he allegeth that place of the gospel, Cōpell such as you find, to come in. Quia (saith he) vt phrenetici ligantur, sic Haeretici; men in error of Religiō are like Lunatick or mad men, they must be bound and tied, and as it were by the Physic of discipline brought from the deadly disease of their dying souls. And afterwards declaring, how diverse men spake of diverse occasions, whereby they were hindered from coming to the Catholic faith, but being reformed, they gave thanks to God, who in mercy reclaimed them by such chastisementes: Among others he bringeth in some saying, as most of our Recusants no doubt may say, Nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus, nisi intraremus, nec intraremus, nisicogeremur. Gratias Domino, qui trepidationem nostram flagello abstulit, expertos docuit quam vana & inania de Ecclesia sua mendax fama iacta verit: that is, we by false reports were scarred from entering, which reports we should not know to be false, unless we entered: neither would we enter, but being constrained. Thanks be unto the Lord, who by a scourge took away our fear, teaching us by experience, how vain & false rumors, lying fame had spread of his Church.

How many are discouraged from our Churches, by untrue reports, that we are schismatics, our Religion is Heresy; to follow us, is to leave the Church? We are (say they) enemies to good works, we speak against fasting and prayer; our Gospel is a Gospel of liberty, and many such like most false slanders, do they scatter abroad among their favorites: and all to make the simple and ignorant afraid, to resort to our assemblies. And when they have once taken them in the snares of Recusancy, and bound them in the chains of promise, oath, & reconciliation, to the Romish Church; then must they not in any wise hear us preach, or our Service read; they must not read our books, least their eyes being opened, they should see the mystery of iniquity, that worketh in, and by Popery. But as in S ^t . Augustine's time many even in the city of Hippo, where he was Bishop, were by punishment converted from being Donatists, & became Catholics: so no doubt sundry of our Recusants, if good means and sufficient might be obtained, to bring them before authority, would easily be compelled to come in, and being come into our Churches, would of themselves discover the false reports, that they have hard of our Religion.

Not only Augustine is of this mind, but sundry other of the Fathers too; as Basel, Gregory, (for his excellency called the Divine ) and many mo sought for restraint of such as troubled the Church, by authority of the sword, as may sufficiently (if it were needful) be proved out of their own writings. But to knit up this matter, of it self not hard, but by that which hath been already said, most plain, the Scriptures themselves afford us sufficient proof hereof, especially in that notable story of Josiah that good king of Judah, who after the book of the Law was found, he read therein before all the people, & made a covenant before the Lord, to walk after the Lord. And he caused all that were found in Ierusalē & Benjamin to stand to it. Mark that it is said he caused thē, that is, the people, to stand to the covenant that he had made: and yet it is further to his immortal praise recorded of him in God's Register book, that he compelled all that were found in Israel, to serve the Lord their God: so all his days they turned not back from the Lord God of their fathers.

May good king Josiah make his people to stand to the covenant, that he made with God: and may not our godly King James do the like? May he compel them to serve the Lord God, yea and that in such sort, that all his days (though no doubt of themselves prone enough to Idolatry) they durst not turn back from the God of their fathers; and shall we so manacle the hands of our most gracious Sovereign, or of his Magistrates under him, that they may not use such means to force and compel, to the true service of God, as our laws have appointed? Shall the king of Judah, have the testimony of God's spirit to his eternal commendation in holy writ, for this his godly severity in God's cause: & can it be thought a thing worthy to be complained of, and too severe, if the king of Great Britain shall follow his zeal? No, no, the same God that thē approved the zeal to God's glory, that was in that Mirrour of all Christian Kings, good king Josiah: the same God (I say) doth still allow, especially in all Princes and Magistrates, a Christian care, and fervent desire, to have his honor advanced within their dominions, by setting forth and maintaining the true worship of God, and compelling all their subjects to yield thereto. Nay if they do not with care and courage perform this service, let them remember the time shall come, when this voice shall sound full shrill in the ear of their consciences to their great terror, yield an accompt of thy Stewardship.

For horribly and suddenly will God appear unto you (O you mighty monarchs if you use not well your greatness) For a hard judgment shall they have that bear rule. For he that is most low is worthy mercy: but the mighty shall be mightily tormented; For he that is Lord over all will spare no person, nether shall he fear any greatness: for he hath made the small and great, and careth for all alik. But for the mighty abideth the sorer trial. And as God hateth in great ones, all neglect of duty: so especially to be cold and careless in the things that properly concern his Glory, he will not suffer unpunished. For this cause, in the stories of the Kings over God's people, as there is nothing so much commended in them as their zeal in God's cause; so are not any their vices in a manner set down, (though they were no doubt subject to many, as by the Prophets it may be gathered) but their Idolatries, or carelessness in the service of God: so that it is a common stain even to the good Kings, the high places, hill-altars, or groves were not put down. Which glass if Princes would often look into, they might therein see, not only that by their office they may, but also that of duty they ought, as Elias saith he was, to be very jealous for the Lord God of Hosts: & that the maintaineing of the truth, and abolishing of superstition is a principal charge belonging unto them. This appeareth plainly enough, in that it is required of kings, that they be much exercised in God's book, He shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and these ordinances (not to know them only) for to do them.

Now the last of the vexations (for so he termeth their mild and meek corrections) which he speaketh of, of this rank, is their losses. And in deed, Recusants have great and grievous losses, (I confess) and such, as if they could consider of them aright, would make the hair of their heads to stand on end, and their very harts to melt and bleed for sorrow. Oh that they were wise, thē would they understand this, they would consider their latter end. O if they had known at the least in this their day, those things which belong unto their peace: but now are they hid frō their eyes. They complain of their vexations, but they are most of all vexed with their own inventions; and their fruitless & wicked imaginations, are chief cause of their endless sorrow.

They have losses; it is most true. They have lost the reputation of dutiful subjects. And how can it be otherwise, since they have vowed themselves to the obedience of him, who is an enemy to all Soueraigntie besides his own. As no man can serve two masters (for so our Savior Christ telleth us) For either he shall hate the one and love the other, or else shall he lean to the one and despise the other: so no man certainly, can promise & perform subjection to two such Monarchs, as are of that nature, that the one of them overthroweth the state of the other. They who are subject to the Romish Bishop, whose greatest care is to maintain superstition and his own pride, that he may be exalted above the greatest Potentats vpō the earth: can never truly serve him (whatsoever in words they do pretend) who opposeth himself against all such will-worships, and will not subeict his Sovereign power, to the ambitious will of that Romish Priest.

Yea they have lost the harts of dutiful Subjects; For the Romish Theef who robbeth God of his honor, Princes of their obedience, and subjects of their salvatiō, hath by his enchantments stolē away the harts of Recusants frō their natural Princes, and dread Sovereigns. So that they rest upon his will, and do but wait for his commandment, if it be, to oppose them selves against their friends, their Sovereign, yea and their Natiue Coūtry too. For Recusants are not to be reckoned in that rank, neither are they accōpted of among the Papists themselves, until they have promised obedience unto him, who under color of being Heade of the Church (for that unjust title he challengeth) robbeth the greatest members of the Church, of their due honor and allegiance.

They leese also the benefit of the word, which in our Churches soundeth in such a tongue & language, as the ignorantest may understand, so that they thereby may be edified and instructed, their souls fed and nourished to eternal life: yea that they may have that sword of the Spirit in readiness, the better to be enabled, to withstand the dangerous assaults of Satan. And by this loss of the word of God, they are also deprived of the knowledge of the truth, and of the true service of God; they make shipwreck of faith; they want the true light of conscience, the sweet comfort of God's most comfortable promises. These (I say) and many such like heavenly graces they leese, and in recompense of these so great losses, they gain from Rome (if it may be called gain, which they buy with so deer a price as those things cost them, and with so evident peril to their souls,) they gain (I say) Pardons, Agnus-Deis, blessed grains, consecrated crosses, with other such trash & trumpery, things of no worth; though esteemed by them most deer & precious, if any their seducers bring them news from Rome, telling them the holy Father, himself did consecrate the same, & heaved his holy hands over them.

But these are not the losses that grieve our Recusants or whereof the Petitioner complaineth. we daily receive losses (say they) to our great impoverishing, yea to the vndoeing of a great many of us. First for the common sort who are the greatest number, for ought I know, few of them are any way touched to their loss. Some few, and those very few indeed, are sometime convented, perchance also imprisōmeant for their great stubbornness, & offensive example that they give of disobedience. But this withal I dare affirm, that many of them gain by their Recusācie, so far are they from leesing thereby. For having no good mean to live, there are that sort themselves with these disobedient persons obtaineing thereby better maintenance, then otherwise their own state would afford them.

I could also name if I would one, who (as I have credibly hard) being imprisoned in York Castle, lived so by this loss, that he gained whereby to purchase land worth one hundred pound by the year. It is a common thing and used of very many of good reckoning, under color of their trouble for their Recusancy, to less̄ their charge, and live far under that state, that their ancestors have heretofore lived & they might live in saueing much thereby, for ought the world can judge, whether to some good purpose or not, the Lord best knoweth. Yea that is also many times a colorable pretence, for racking of rents, and dealing hardly, ether with Tenants or with any other, with whom they have to deal.

So that if some of the greater sort do pay to his Majesty's coffers somewhat: yet cā many of them find means enough to make that payment very little in comparison of that should be paid, and more thē that little, they cā raise by such means as J have mentioned, to keep them from loss. Our Petitioner therefore cannot perswaid us, that generally their loss is such as that they need so to complain of impoverishing, much less of utter undoing.

But grant their losses to be greater thē they are. I am sure they are no heavier then the law it self doth impose; no not so sharp by far. And if any man will think our laws to be too severe, he must consider, that nether we only, nether first of all, have made Pecuniarie punishments to restrain such as are of contrary Religion. S ^t . Augustine liketh well of a law made by Theodosius that godly Emperor, generally against all Heretics, that their Bishops or Clerks wheresoerver they were found should be find in ten pounds, & wisheth it might be more particularly made against the Donatists, because they denied themselves to be Heretics.

And because of some outrages after committed by the Donatists, a more sharp law was decreed, that they who were of that sect, should be pūished by the purse, But their Bishops or Ministers should be banished: vt tātae immanitatis haeresis Donatistarum; (cui crudeliùs parci videbatur quā ipsa saeuicbat) non tantum violentae esse, sed omnino esse non sineretur impune: that is, That the Heresy of the Donatists being of so great cruelty that the sparing thereof might well seem to be greater cruelty, should not only not be suffered to be so fierce, but not to be at all vnpūished. whereby sufficiently it appeareth tstat Christiā Princes, give no just cause to Recusants of complaint, if by the purse, or other moderate and reasonable punishments, they do not only restrain the overboldnes of such as dare infringe their godly laws, but also force thē to come to their Churches,

Hither to we have seen that the losses of Recusants are not so great as they would have them esteemed; and though they were such; it is plain they were justifiable, before any of indifferent judgment. But what are the losses that Recusants can speak of, in respect of the loss, not of some goods only, but of liberty also, and of life too? In the Persecutiō that was in the days of Queen Mary, against the Professors of the Gospel, the fathers and mothers lost their children? the children their parents, the husbands lost their wives, and wives their husbands, & dearest friends were taken the one, from the other. These were losses indeed, and such as were very grievous & gave just cause of complaint. But to have some restraint of liberty, or a small Pecuniarie punishment, is no heavy burdē for a mā to bear for conscience sake.

In the late days of persecutiō, which even now I spake of, a great number of godly Martyrs would have accounted such disgraces as are here complained of, great glory, such imprisonment, great liberty and freedom, yea such losses, an exceeding great gain; if in a mean state of life, though in prison, they might have been free to serve their God. It cannot cannot therefore but seem a thing to me very strange, & to all other too of indifferent judgment, that they, who when they had the Law and the sword in their own hands, omitted almost no kind of cruelty, against such as vpō good grounds and such as their adversaries themselves could not tell how to disprove, dissented from them in Religion; should now upon so light occasion, make so great complaint, as if some great cruelty were shown upon them. And whereas then these imprisonments and losses, were laid upon all that they could hear of, that loved the Gospel, with sharp inquiry and cruel constraining of many, to accuse others: yet now we know, and daily see before our eyes, sundry whom we know to be Recusants, and yet do not use that extremity against them that we might but rather look for their conversion, being nothing so forward to take them, as they were to burn us.

But by whom have our Recusants such losses, as are to the impoverishing, yea the utter undoing of many of them? The kings coffers get not much, as hath been shown and that which goeth that way, is taken of such as are well able to pay. If thē their losses be so great, let them consider well with themseues by whom their loss cōeth. The Jesuits, the Great Masters of all out Recusāts, how proud they are in their followers, apparel, and diet, & in things that belong unto them, William Watsō that traitorous Priest, and other Popish Priests can tell us, in a Memoriall of Accusations (thought to be devised by one Fisher ) in the 4 Paragraph of it, thus saith Noah Jesuit goeth to visit any in England, or travaileth from on place to another, but he is richly appareled, and attēded on with a great train of servants, as if he were a Baron or a Earl. And the Reply of Parsōs Libell telleth us of Fa • Garnett, whose expenses could not be less thē 500. pounds by the year, And of Master John Gerard the worth of whose apparel he shameth to report, whose Geldings also were of great price and many. And one Oldcorne whom he calleth but a petty Jesuit, he knoweth his apparel to be seldom less worth then 30. or 40. pound and he had 8 good Geldings at one time. I would that our Petitioner should consider, frō whenc maintenance must be had for these irregular Regular spendthrifts, and prodigal lauishers of other men's goods: is it not from Recusants? If it be; let thē not charge the state with their losses, but their own Traiterous harts who upon their charge maintain such unprofitable burdens of of the Common-wealth, such dangerous Canker worms to the state.

Yea and further the same reply telleth us that in the College of Jesuits at S ^t . Odemars (notwithstanding all their Pensions from the King and others) there be few English youthes there, whose parents do not largely pay for their educations; nether can any poor youth be admitted thither (for all their pensions) but he must either have anual stipēd of 20. marks plus minus by the year, or 40. 50. or 60. poūds portiō in gross sum. Such continual portions to be bestowed upon Recusants Children sent to their Seminaries, are indeed the impoverishing of them, nay the cause of a great want in the whole Realm, from which so many sums are transported. In the mean seasō, have the Priests who tell us these tales nothing? They have bellies to fill, and backs to clothe, and that is done not of the worst. Manie a wife robbing and undoing their own Husbands, to cherish (such is their hot devotion) these their Corner-friends; who whē they are seen abroad, are taken & repu • ed for Courtiers and Gallants, Watson & others of them cōplain that the Jesuits are nothing liberal to them. Of whom then have they their finding? Of whom, but of Recusants? These are great means to impoverish men of good ability, to maintain such a number of Caterpillars or Grashoppers worse thē those of Egypt.

Besides these things William Watson in the Quodlibets, & the Reply to the foresaid libel especially telleth us, that they have many moe ways to get from Recusants: there are Legacies in Pios vsus, yearly alms, extraordinary gifts, restitutions de bonis incertis, dispensations in divers cases, alienations, advowsons, &c. and that the Legacies in Pios Vsus have within few years come to 2000. or 3000. pound. And declareth also how John Gerard a Jesuit got of one Gentl. at one time 200. pound, at another time 700, and the bestowing of an 100. pound by year: of another 160. pound, of another 500. pound & of a Gent. & his Mother 1000. marks. Is not this good getting for one man? I need not here report what is testified in the Quodlibets concerning many notable pillings of men and women by the Jesuits and especially by that cheating Letcher Gerrard, who besides his ordinary cozening of women, (with which sex he was most intimate,) drew 3500 ^li . at one clap from one man. But very probably we may think, that if not all, yet much of that that our English men have abroad, cometh frō our Recusants, & no doubt, such as are at home are nourished by thē. Is it any marvel if the very veins of their riches be drawn, who have so many Horsteaches to suck the same? Add unto these their Holy exercises, whereof the Priests make report, & you shall find the Jesuits the most cunning cony catchers. I think in the world to abuse folk and cosin them of their wealth.

So that our Recusants we see, may indeed by Jesuits and Priests marvelously be impoverished, though slow enough they be, to bear any burdens of the Cōmon-wealth. For when such things are demanded of them, then will they allege their payments they make to the Prince, when he shall perchance not get the sixth part of that which is their due. But as if nothing were gotten from them, but that which by godly Laws is justly claimed from some few of them, for their obstinate recusancie, they cry out of their losses and impoverishing, yea of their undoing, as if what the Prince hath, or the Law requireth of them, went to a wrong purse: but what Traiterous seducers get from them, be it much more, is all well bestowed.

We see then that the penalties that Law imposeth are not so grievous as the Petitioner would it should be thought: they are not imposed upon many, and that they should be more imposed then they are it is necessary; and hath example from former ages, with the godly approbation of S ^t . Augustine. And to be short it is most evident, that the favor that they bear to the Enemies of God and the State, is greater cause of their impoverishing, yea and of the undoing of a great number of them, then is any execution of Law against them, only in respect of their Recusancy. For if their contempt of Law, which is to great in them, by penalties be, if not reformed, yet chastised; their obstinacy therein, not their Recusancy, is fined.

This is the seconde part of the Petitioners complaint, that Recusants be excommunicated. And is this Censure so heavy unto Recusants. They willingly & obstinatlie refuse our Assemblies, fly from our Churches, disdain our prayers, contemn our administration of Sacraments; to be short they will be none of us, and yet are grieved that they are not accounted among us. Nay when they hear of their Excommunication, there are of them that can say, it is their desire so to be; they are even as they would be. And yet to aggravat the vexations that Recusants suffer, this is added as a thing that much troubleth them, that they are Excommunicated, this is now a heavy censure. What, is it more grievous that our Bishops pronounce them to be none of our Church then that themselves abandon thenselves from the same? May they despise all power, abuse all authority, break all good order, and separate themselves from God and godly Exercises of our Christiā profession, and our Bishops & we look on in the mean time, and use no discipline to reform disordered persons?

I am glad that Excommunicatiō is now judged to be a heavy censure, even that excommunication that is done orderlie & as it ought to be; the parties upon whom it is to be inflicted, being judicially called and that unto such places, as they may come without danger. For hereby appeareth what just occasion of complaint those Romish Censures have given to us, who have ere now Interdicted this Realm, Excommunicated our Princes, not being their lawful judges, not calling them judicially to place convenient, not hearing no not careing to hear what they could say in their defense. Jt seemeth they are of that mind that whatsoever those surlie Censures of Rome do against us, must go for good, and whatsoever we do against them, must be holden too severe and heavy. A Heavy Censure (I warrant you) to put thē out of the Church, whom we cā by no means fair or fowl bring to the Church, much like as if truantlie and stubborn Scholars should say they find themselves greiued, because their Master chargeth them to come no more to Schole, or if a loitering lubber should find fault, that he is not set to work.

But if this law were so executed as it might be, it would indeed be much the heavier and give them inster cause ether of complaint, or of amendment. For (as I take it) they who stand excommunicate, are deprived of all benefit of Subjects, or of defense by Law, against such wrongs as are offered unto them. But we are not of the Popish spirit, to seek by all mischief & malice, to wreak them, as they would us. No, some of us are rather content to suffer their many wrongs, then to offer them such hard measure. Neither do I remember, that I have ever hard that advantage taken against any of thē, saving that in Northumberland (as is reported) one Recusant thought to plead that against another of that Sect: But he against whom it should be pleaded, understanding of his purpose, came to the Church, and so avoided his intent. But to end this point, we know & confess that the Censure of Excommunicatiō is indeed heavy and grievous unto the godly, and such as are of the Church: but because Recusants are out of our Churches, and will not be of our Assemblies, this complaint therefore is of it self nothing, but added only as a cipher to make the number of vexations seem greater.

The third vexatiō that this Petitioner complaineth of, is uttered in these words: and withal we do find our selves daily (to the inexplicable grief of our harts) deeper to incur the aversion and indignatiō of his Majesty, more heavy and grievous unto us, then all our temporal losses & afflictions. In deed if this be considered as it ought to be, it is just cause of grief. For the wisest that ever was, hath set it down in writing, that, The kings wrath is as the roaring of a Lyon: as on the other side, his favor is like the dew vpō the grass. And again, The fear of the king, is like the roaring of a Lyon, he that provoketh him to anger, sinneth against his own soul. And yet again in another place, The wrath of a king is as mess̄gers of death; but a wise man will pacify it. In the later of which places we see, what advice king Solomon giveth unto them, who feel the displeasure of their Sovereign, heavy and grievous; namely, that they if they be wise, should frame themselves to pacify the same.

His aversion (you say) and indignation is grievous. Indeed Recusants have just cause to fear it. For if his Majesty should deal according to rigor of Law, as Recusants diverse times provoke him to do, not only by their stubbornness, but also by their strange and saucy, yea and barbarous attempts: their case would be yet much harder then hitherto it hath been, and their punishments more sharp.

But you are grieved you say, how shall your grief be remedied? Must the king yield unto your unlawful & unchristian desire, to grant Toleratiō? Is it not rather fit that you should condescend to his Majesty's most godly and Christian laws, & agree with him in his most holy Profession? His Religion is such, as is directly opposite to Popish superstitions and Idolatries, neither may he, unless he will incur gods displeasure, permit or suffer any Popish abominations within his dominions, as perchance may hereafter be sufficiently proved, when I come to the third general point of this Petitiō. Seeing therefore he cannot condescend to you, unless he will go against the light of his Conscience, and neglect the necessary duty of a Christian king: if you will look for ease of your grief, it is reason you conform yourselves to his godly laws.

And that the rather, because Recusants very justly give cause of his Majesty's aversion & indignation, in that they hold a contrary Religion, his being so infalliblie grounded upon God's undoubted written Word; they think themselves bound to obey the Popes will, though against the King and this State, vowing their service unto that proud & presumptuous Man of sin, that abuseth all Authority & Majesty whatsoever. He maketh Emperors & kings hold his stirrup, lead his horse, nay to be his foot stools, to pour the water when he washeth, to serve him at his table, to kiss his feet, and in Councils to sit no higher then his feet; yea, he maketh them swear Canonical obedience to him. He taketh upon him to depose them at his pleasure, to give their right & inheritance to whom it pleaseth him, to discharge subjects of oath & obedience. Hath his Majesty, or any other Prince that hath any wise care of his estate, any cause to like or love such subjects?

Your answer I know is ready, that you will be subject to the Pope for Religion only. But who shall be judge therein; the Pope or you? If he saith that it belongeth to the cause of Religion to depose an Heretic, (as he termeth all that love the Gospel) you dare not say, it is not so. In such case his Majesty hath no cause to hope well of so doubtful subjects. Therefore if you would have his cheerful countenance, join not with him who is an Enimy to our gracious Sovereign, and all others that maintain the truth. Nether can your words persuade us, that your obedience to the Bishop of Rome shall extend no further then you promise, so long as you retain and maintain among you Jesuits and Priests such firebrands of mischief, & trumpets of Rebelliō; of whose mischievous purposes and practices against this their Natiue country, as the Priests in their many books extant are good witnesses against the Jesuits; so the late conspiracy of Watson, and many other mischeiuous intents and meanings by them before plotted and intended, do plainly declare, how dangerous your Priests are too. Is it not then for the safety of his Majesty to have indignation against those Hosts, that entertain such guests?

Moreover his Majesty hath yet greatter cause of indignation, when he calleth to remembrance, how wholly the Scriptures charge subjects, to honor & obey their Kings and Princes. Let every soul be subject to the higher powers. For there is no power but of God, & the powers that be, are ordained of God. &c. And the same Apostle writing unto Titus, put them (of Creta, saith he) in remembrance, that they be subject unto principalities and powers, and that they be obedient. S. Peter likewise, submit yourselves to all manner ordinance of man, for the Lord's sake, whether it be unto the King, as unto the superior, or unto governors, as unto them that are sent of him. Fear God, Honor the King. These I say, and many such like places, prove that we owe this duty to him.

But for the Pope there is not one, I say not one testimony in all the Scriptures, to prove that universal power that he challengeth; universal J term it, because he extendeth his jurisdiction, by force and subtlety, not only over all Persons and causes Ecclesiastical, in all places whatsoever, but also meddleth so far with Princes too, that they who are under his slavish obedience, may not but by his leave presume to enter upon their lawful right and inheritance. Yet this man, whose Authority is so lawless, and so destitute of all good ground, beareth so great a swaie in the harts of Recusants, that if he command, they easily forget all duty and alegeance, that the law of God and man requireth of them.

Give therefore to Caesar the things that are Caesar's, and give unto God those things which are gods. Rob not Potentates and Princes of their authority, deny thē not their due obedience, acknowledge not any above them, or equal to them, in the affaiers of their own dominis. By such means you shall more persuade his Majesty, and assure him of your loving and loiall affections, then by all the fair show of words wherewith you gloze.

Nether is there any cause you should fear, to cast of your yoke of bondage & servitude to that Romish Priest, who (as I said) hath not any warrant of gods word, to take upon him as Head of the universal Church. The first that got that title was Boniface the 3. who was at the least 600. years after Christ; and he that gave that superiority, was that wicked Phocas, who murdered his Master to obtain the Empire. He it was that granted, Vt Episcopus Romanus, vocaretur, & haberetur caput omnium Ecclesiarum, that the Bishop of Rome, should be counted and called head of all Churches, as Platina and other stories report. The Headship over the Church being thus obtained, by the means of that wicked Emperor; Boniface the 8. afterwards, he who was called papa famosus, The famous Pope, not for any goodness I warrant you, and Magnificus tyrānus sacerdotū, The stately Tirāt of Priests, (for indeed he used them very cruelly, so did he Princes too) he who appearing on day like a Pope, the next day attired as Emperor, with the Imperial diadē on his head, & a sword by his silly side, cried, Ego sū Caesar, I am Emperor (for he thought the matter being so vnlikelie, no man would have believed that he was Emperor, unless he spak so) others (as Friar Rioch ) report his words thus, Ego solus Caesar, I am only Emperor; he I say caused it to be holden a thing de necessitate salutis necessary to saluatiō to believe the Church of Rome to be the head of all Churches. Which also more then 120. years after was decreed in the Council of Florence. Whereby it appeareth, that it is very lately set down to be a matter of faith & that it may evedētly thereby be gathered, that the Popes supremacy is not by God's law, but by man's devise established, & therefore that it may by man also be rejected.

If therefore Recusāts will still be slaves to that Romish Priest, who usurpeth Authority without any warrant, & whose headship over the Church, was not needful to be believed until within these 160 years or there about; then may we justly charge them, to be the causers of their own griefs, & the workers of their own woe, in that they are obedient to a foreign power, vpō so small or rather no ground, if he command thē: against that duty that the law of Nature, the law of Nations, and the Law of God requireth of all Subjects. The Petitioner therefore in vain maketh their case herein so lamentable, and their grief so great, as if nothing were greater corsiue or discomfort to them, then the want of his Majesty's favor, if to obtain it, they will not yield to that, which so easily, so lawfully, so honestlie may be done: yea which of necessity and in conscience they ought to do: I mean if abandoning all foreign Power whatsoever, that will not wholly employ and vow their service to their & our Dread Sovereign. For whatsoever they pretend to be, or how much soever they say they will do in his cause, if like the Gadits, they had faces like lions, and were like the R • oes in the mountains in swiftness, If one of the least of thē could resist a hundred, and the greatest a thousand yet is it not for his Majesty to trust any but such as are like to them of Zebulon mentioned in that chapter, that had not a double heart. One heart for the King, another for the Pope, I like not.

Thus have we seen, how they (in comparison of the persecutions which they have laid upon others) complain of ease and make as if their burdens were not to be borne, though upon others they did lay heavier by many degrees. Now let us consider to what cause they impute all these vexations. And all these calamities to have only their being, in regard only of our Recusancy (saith this Petitioner) and constant persevering in the Religion we have received frō our forefathers, as they from theirs.

He seemeth to touch two causes of these their supposed vexations; The one is their Recusancy, the other their Constancy. Their Recusancy is a refusing to be partakars with us in the word, Sacraments, and Prayers, and such excercises of our Religion: the other is a Resolute perseverance in their Popery.

It ought not seem strange unto Papists, if for Recusancy only, they endure the griefs before mentioned, since they for matter of Religion only, have tyrannized in most grievous manner, and tormented even unto death, far better thē any of them that I hear of. Was it not a common snare to take all true Professors of the Gospel in those bloody days of Queen Mary, what say you to the sacrament of the altar? And if therein they would not believe as they did, and say as they said (though their absurdity in ihat point was exceeding gross) was it not then thought cause sufficient to bring them to the fire and stake. The stories are for this point so many, that I need not particularly to allege any: they are so testified most of them in their Bishops own Registers, and by so good proof, as that justly they cannot be doubted of.

Yea hath it not been cause sufficient in the times of Popery, greiuouslie to persecute such as only had, or hard read unto them, some piece of Scripture in the English tongue? Lett the Register book of Longland Bishop of Lincoln, testify hearin against such as will not believe the truth: For their shall they find that An. 1521. many had that objected against them, as sufficient cause of shameful penance or cruel death. Nether was any matter of State, but of Religion only laid to the Charge of Richard Baifeild sometime Monk of Bury, but after a Martyr for the truth of the Gospel, most cruelly dealt withal in the Lollards tower, being hanged by the neck, middle, & legs, his hands also manacled, against whom among other articles this was one, That in the year of our Lord, 1528. He was detected and accused, to Cutb. then Bish. of London, for affirming & holding certain articles contrary to the holy Church, and specially that all land and praise should be given to God alone, and not to Saints or creatures.

No doubt if S. Paul had been brought before Bishop Longland and his fellows, he should have had the reward of an heretic, for saying unto the king everlasting, immortal, invisible, unto God only wise, be honor and glory forever & ever. The like he hath also in another place; but especially for teaching such doctrine, or rather such heresy (in the Romish language. ) Let us therefore by him (Christ) offer the sacrifice of praise always to God. If praise must always be offered to God, what time shall we have to offer that sacrifice to Saints? And yet the Apostle is not alone in this heresy, but the 4. Beasts in the Revelation also, yea and the thousand thousands of Angels (because Papists like so well of multitude) give honor and praise, and power, to him that sitteth upon the throne & to the Lamb. And the 24. elders yield this reason why they also did rhe like, Thou art worthy, O Lord, to receive, glory, honor and power, For thou hast created all things. Now because we cannot truly say so of Saints and Creatures, it seemeth they by that reason will conclude, that Saints and Creatures must not have that sacred honor & praise ascribed unto them. So that their song of thanksgiving, is quite contrary to the doctrine of the Church of Rome; & very cōsonant to that which Papists call heresy. Now if the Professors of the truth, have been bloodily persecuted by Papists for hearing only, or reading the Word of Truth for their instruction: why should Recusants think their Punishmēt for obstinate Recusancy so hard a matter?

But Recusants besides that they are Enemies to our profession and faith; are also dangerous subjects, moe ways then one, as before I said. First in that they entertain, yea and think it needful under color of performing the exercises of their Religion, that they should have among them such, as when occasion serveth, must put them in mind of their obedience to that Profane Wretch, whō they term most Holy Father, and thereby withdraw them from the kings obedience. Then also in that they take him to be the head of their Church, and so have their harts bent on him, howsoever their body and goods, are for a time liable to the Princes will. And yet also they can find means to make a state of all they possess, to defraud his Majesty of his right: & can find such as would be loath to be accounted bad subjects, who can be content to be used as cloaks & skonces, in these their treacherous shifts.

Recusancy only then, how little so ever the Petitioner maketh reckoning thereof, is cause sufficient to make them endure disgraces, losses, & imprisonmēts, with such other penalties as law imposeth though as before I have said, very few in comparison of rhe number of Recusants, are so dealt with all I say the abstaining from our Churches (J mean in the time of divine Service ) which is properly to be accounted recusancy, importeth a further matter, as namely because they will not be of our Church, that therefore they are of sone other. And if of any, thē of the Romish, which hath for many hundred of years been a Schole & nursery, of treasons and treacheries of poisonings, & murderings, of disobedience and Rebelliōs, and all such dangerous attempts against Princes and Commonwealths.

The case then standing thus, that many of his Majesty's subjects are stolen away by the inchaunting and sugared speeches, of the Romish Syrenes; I would suppose it were wise Policy, but I am sure it were good Christianity, to cause the People to swear not to Supremacy of our Gracious Sovereign only, (a thing in these days very needful) but to the maintenance of Rligiō too. A thing not strang or void of example of former times For Asa & the people with him, made a covenant to seek the Lord God of their fathers, with all their heart, and with all their soul; and that who soever will not seek the Lord God of Israel shall be slain, whether he were small or great, man or woemā And they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. We see here an oath sollemnlie taken for the Service of God, whereby the People thought thenselves more straitlie bound to perform the same. And whē Esdra would reform the transgressiō of them that had married strange wives (as our Recusants are wedded to the Italian head) he caused the chief priests, and Levites, and all Israel, to swear that they would do according to this word, (of putting away their strang wives) so they swore.

Yea it seemeth the self same oath was put in practice in his Majesty's Realm of Scotland, Ann ^o . (as J take it) 1588. by a general band, wherein, in the presence of Almighty god, and with his Majesty's authorizing and allowance, the Nobles and other that subscribed to the same, faithfully promised and solemnly swore, like as (say they) hereby we faithfully and solēlie swear and promise to take ane true, cafauld and plain part with his Majesty among is our selves, for averting of the apearand danger, threatened to the said Religion &c. So that we may understand hereby, that examples of the godly practice of Zealous Kings, both old and new, may teach us this godly and Christian policy, to provide as well as we can, for the continuance of God's truth among us: which if we would in devour as did Hezekiah, no doubt god shall bless our attēpts as he did his. In all the works that he began for the service of the house of God, both in the Law & in the comāndemēts to seek his God; he did it with all his h • rt, & prospered. For as God loveth a cheerful giver, so he best accepteth obedience, that is done with cheerfulness & courage; not this faint service, or such as is done with unwillingness and grudging.

In the former examples of Asa and Ezra, we see also, that there was a Covenant made for the Service of God, besides the oathe that they took. Agreeable whereunto was (in my judgment) not only that General band before mentioned wherein very many in Scotland bound thē selves to defend the Religion professed then, and now also within that Country: but also that Subscription to a confession of the faith, whereunto the Kings Majesty & all his Household did subscribe; which subscription also, is vpō sufficient penalty commanded unto all Ministers, that they shovld require the same of their Parochians, and with all diligence and speed to certify the Refusers of such subscription; as may appear by the Confession of faith, and his Majesty's charge concerning it, An ^o . 1580, Which courses if they were taken within his Majesty's dominions, with some execution of punishment against the obstinate; J nothing doubt, but a great number would leave Recusācy, and would with heart and mouth protest against the same, & with their hand also (that might be an abiding witness) show their mislike.

And why should Papists themselves mislike of such a course, seeing they also do practice the same? The leaguers in their Association do swear, to restore Religiō according to the form of the Catholic Rom: Church, as appeareth in a book entitled, An historical collectiō of the most memorable accidents and tragical massacres of France; where also is to be seen, that Henry the third the French king, instituting an order of the holy Ghost bound them by solemn oath to such conditions, as only pleased Catholic minds, Anno 1579. Nay the late king of Spain ordained, that all his hairs and successors in the Estate of the Low Countries, shall forever upon their entry into those Signiories, take an oath for the maintenance of the Papacie & that Religion; as is reported in a treatise latelie published, under the title of A relation of the religion used in the west part of the world. And the Prince of Parma too, Governor for the said Philip in the Low Coūtries, made the Cities subject to his government, swear to certain Articles of the Romish Religion, set forth by the appointment of John Houchin Archb. of Machelen; which Articles being printed, Anno 1585. contain the sum of that is taught in the Popish Church, both for the Pope, and popery; which they did swear to maintain even to death, as much as in them should lie, by council or instruction. Shall this course then seem strange to any, that hath so many examples? Or can it be thought vain or needless, in these so dangerous times? Shall we be less zealous for the truth, then they for falsehood? Or shall they be found more circumspect to maintain superstition, and men's Traditions, then we for God's true and acceptable service, and the undoubted written word? God forbid.

O therefore that it would please our gracious God in mercy to look upon us in moving his Majesty's Heart to use the self same means throughout all his Dominions, either to compel the back-sliders unto the true Service of God, or to discover such false harts, as would make us believe they build with us, as did the adversaries of Judah and Benjamin, and seek the Lord our God, as we do; though indeed they desire nothing more, then to establish again among us the Popes Authority, and to bring into our Churches those Popish abominations.

Another cause of their vexations, say they, is their constant persevering in the religion received from their forefathers, as they from theirs. But that which the Petitioner termeth constācie, may much more aptlie be called willfulness or obstinacy. For I find Constancy thus defined, that it is, Virtus, quae vera, iusta, & necessaria, constanter, id est, eodem modo & perpetuo, dicit & facit: a virtue that saith and doth the things that are true, just, and necessary, constantly, that is after one manner, and always. It is therefore required that men should first be sure of the Truth and Necessity of the things they hold, before they set thenselves firmly to believe the same. But for Popish doctrines, as it is certain that many of them being tried by the true Touchstone of God's Word, are found but Copper and counterfeit: so sundry points also, which they esteem as matters of great importance, are mere toys and trifles, fitter for fools and children to sport them withal, then for Christians to use in God's service. I pray you then what constancy is in maintaining such trumpery?

That such willfulness may well be called obstinacy, partly in respect of the fountain from whence it floweth, & partly in respect of the bad effect it worketh in Recusants, may easily appear. For frō whence springeth this stubbornness? Ask S. Bernard he will show it. Inde cordis duritia, (saith he) indementis obstinatio, quia meditatur quis non legem Domini, sed propriam volu • tatem. From hence cometh hardness of heart, from hence springeth obstinacy of mind, that a man doth not meditate upon God's law, but on his own will. How well this painteth out the whole rabble of Papists, I would they had eyes to see. For God's word is little respected among thē, but they are so wedded to their own opinions, that hardly will they suffer thenselves to be divorced from the same. And if you desire to taste of the bad fruit, that this corrupt tree yieldeth, learn of Tertullian. Ne{que} enim timorem alia res quam contumacia subvertit, saith he, There is not any other thing that overthroweth fear; then contumacy or stubbornness.

We find by experience this to be most true. For obstinacy maketh silly Recusants, who are able to say nothing at all in defense of their opinions, neither are acquainted with the very Principles, no not of their own Religion, (whereof to be ignorant, is a great shame for any that professeth Christianity, ) I say their obstinacy is cause that they fear no Law, no Magistrate, no punishment, no peril of utter destruction of body & soul, but run on headlong to their own perdition, like men senseless, because they are become fearless. Yea myself could name some, that being conferred withal, have made so little reckoning of any threatenings of God's wrath, against such manifest contemners of his word, as if they thought it a good sport to go to the Devil, for company of such as they rely upon.

Another infallible note of their obstinacy is, that they will not hear, they refuse to confer. If anything for their good and edifying be spoken unto them, they stand mute much like their Images, that have ears and hear not, mouths and speak not. And if with much a do, you wring some words from them, their common excuse is, they are ignorant, they cannot reason: if I may call it an excuse, that is their greatest accusatiō. For whereas Christ teachech us, that ignorance is the cause of error, You err or are deceived, because you know not the Scriptures, nor the power of God; they should thereby be made more desirous to learn, if they will avoid error: but they being settled, yea frozen in the lees of their superstitiō, will not suffer themselves to be reformed in any wise, contenting themselves with these stubborn answers, I am resolved, I am satisfied, my conscience is persuaded. As if God having commended unto his Church the Ministry of his Word as the only weigh-scales, and true Touchstone of all Doctrines: and withal having given a general charge to every member of of his Church to try the spirits whether they be of God or not, because there are as well spirits of Error, as of Truth: yet it should be accōpted a high point of good Christianity, to receive and stiflie to hold whatsoever their Popish Priests shall say unto them, (for so they all teach, that spiritualis à Nemine iudicatur ) without any trial thereof, by weight or touch.

But what is it wherein they persevere so constantly say they, so stubbornlie say I? In the religion they have received from their forefathers, as they from theirs. Confitentem habemus Reum. The Petitioner, in uttering his Griefe, confesseth his Error; his own mouth judgeth him & his fellows; his own words condemn thē. They have their Religion from their fathers, that is to say, from men: we have ours from God. For we are said to be 〈 in non-Latin alphabet 〉 taught of God, not only in respect of having God's Spirit our inward Schoolmaster to direct our harts, but also in regard that our Religiō is by inspiration from him, as S. Paul teacheth Timothy. Jt is therefore a sufficient disprofe of the Religion that Recusants profess, that it is received from their forefathers, as they received it frō theirs, though the Petitioner bringeth it as an ornament & beauty to Popery, and a sure argument of the truth thereof.

Their fear towards me (saith God by his Prophet Isaiah of the People of the Jews) is taught by the precepts of men. As if he said; they worship and serve me, not as I have commanded, but as men have taught. Grievous is the accusation wherein God layeth to the charge of his people, that they follow the corruption of their fathers. Are you not polluted (saith he by his Prophet) with the customs of your fathers, & commit you not whoredom after their abominations? Why transgress you the commandment of God, by your Tradition, saith our blessed Savior to the Scribes & Pharisees? And because it hath always been the fashion of hypocrites to excuse their Idolatries and superstitions, by that which their forefathers have done before them: therefore God by his Prophet giveth this caveat, Walk not in the ordinances of your fathers, neither observe their manners, nor defile yourselves with their Idols. And the Apostle exhorteth the Colossians: Beware least there be any man that spoil you through Philosophy and vain deceit, through the Traditions of Men. And S. Peter chargeth the Jews with vain conversation, received by the Traditions of fathers.

Yea in Matters of Religion, to hange upon the doings or faith of forefathers, or of any men, is altogether unlawful and against God's express commandment; Whatsoever I command you, take heed you do it, thou shalt put nothing thereto, or take ought there from. If then God's commandment must be obayed, without turning to the right hand, or to the left, as else where is said without adding anything to it, or taking anything from it, as here God by his servant Moses chargeth; there is no liberty given to us to follow our forefathers, but God only; who hath also appointed Christ to be our only Master. And therefore Tertullian that ancient writer most notably testifieth, that no men may make choice what they will believe, no not the Apostles themselves might teach as they would, sed acceptam à Christo doctrinam fideliter nationibus annuntiarunt; That which they had learned of Christ, they taught the people faithfully. And then after teacheth us howe to know the truth or true Religion, not by looking unto our forefathers, but holding that which Ecclesia ab Apostolis, Apostoli a Christo, Christus a Deo suscepìt, the Churches received from the Apostles, the Apostles from Christ, Christ from God.

Godly therefore is the wish of Justin the Martyr, more ancient then Tertulliā; For he lived not much more then 100. years after Christ; Optarim (saith he) candem mentem & cateris, ne a seruatoris verbis discederent. Possunt enim religionem incutere, a via recta deflectentibus, & meditantes ipsa, quiet reficere incundissimâ. I would wish that others also were of that mind that they would not depart from the words of our Savior. For they cā work Religion, in such as turn from the right way, and refresh with most sweet rest, such as meditate thereupon. And as he wisheth that others would do, so him self giveth example therein, insomuch as Tryphon the Jew having experience thereof by the reasoning which they had together, thus speaketh unto him: I am ante dixite semper Scriptures haerere quo incedas tutior: I have said before, that you always stick to the Scriptures, that you may walk more safly. Thē afterward he yieldeth it as a reason why he will set down their talk and conference in writing, Nec enim sequor homines, aut doctrinas humamanas, sed Deum, et quae ill docuit. For nether do I follow men, or the doctrines of men, but God & that he teacheth.

Thus then we see, that the commendation that the Petitioner giveth unto their Popish Religion, that they received it from their forefathers, is a sufficient argument to reject the same, unless they can fetch further the original of it, then frō their forefathers, or their forefathers forefathers. And when they have gone as far as they can, to claim all Antiquity of Man yet the Truth is that only, that cometh from God. If they therefore will persuade us, that their Religion is good, they must show it out of God's Book; they must give it this praise, that it is in God's written word: which if they can, we will rather believe one sentence rightly alleged, according to the circumstances of the place out of Scriptures: then all that they cā speak of their forefathers to many generations. Herein we have good warrant out of the sacred word as I have shown; this was the practice of the Primitive Churches, as partly is proved, & may very plentifully be confirmed.

Neither must it be granted unto the Petitioner, that Recusants endure such vexations as they complain of, only for their ancient Religion. For as there hath been other cause of making both of the ancient and newer Laws, against many of the things wherewith they may be touched; so is there other cause, why those laws should be put in Execution: namely to keep under dangerous and doubtful subjects to the Estate. For even that point of their Religion, whereby without any good ground they subject thenselves to the Pope, an utter Enemy to all Soveraigntie in Princes, maketh them to be such, as must carefully be looked unto. And yet that is not the Religion they received from their forefathers, and they from theirs, seeing it was never decreed as a thing to be believed, in any Council before that of Florence, which was kept, Anno. 1439.

We know also, as hath before been said, that they who are the daily Plotters of all mischieffes & more then Pagan villainies against this flourishing Realm, ( Jesuits I mean & Priests, ) are fostered and maintained by Recusants, yea so honored & embraced by them, as that both their will and their wealth is at their disposing: and that they prepare thē against their long looked for day, that Cardinal Alen spake of (in a letter to a friend of his which is to be seen,) and diverse other since him, do inculcate, that upon any fit occasion they may join with them, in their mischievous attempts. That is also confessed by one of the Scottish Jesuits in a letter he writeth to the Prince of Parma (as I remember for I have not the book now by me, but they are yet to be seen) wherein having reported what good success they have of their labors, he showeth also what they endeavor, namely with Religion, to plant in them an affection to the Catholic king. And to that end do they still teach, that the Catholic Religion & the Catholic king are so linked, that one cannot take footing here without the other; yea, that it is an Honorable Action to plant Religion here by Conquest. And though that smooth-tongued Traitor Ric. Southwell the Jesuit, confessed from the Duke of Medina's own mouth, that so room might be made in England for the king Catholic, little care would be had what became of other Catholics: yet our Recusants, rather then this Romish plot should fail, will not only hazarde their own estates and persons here at home; but also send their Sons abroad to places purposely erected for our Coūtries Conquest; where they are sure to prove Jesuitical fire-brands, never to return but to ruinate their Natiue soil. And must we yet think these men are only for Religion vexed, who show themselves so many ways, so dangerous subjects? No, no, as their Religion is not the plant that God hath planted and therefore must be rooted up, so are their doings such as make thē justly deserve to be rooted out together with it.

The complaint of this Petitioner being in some sort considered of: it followeth also that we examine the Remedies which they say they have used.

This is the second general point handled in this Petition, and toucheth the Remedies which the Recusants have (as he saith) used, to ease them of their troubles. But the Petitiōer might have dealt some what more plainly, if he had shown all the ways they proved to shak of the yoke of their obedience; but indeed that Narration would have deserved little favor. For they have used many moe ways thē are good, to effect this their desire. They have sometime burst forth into open Rebellions, as the stirs here in the North, the 11. year of her Majesty's reign, that is now past all their practices, at rest with god; and the sundry troubles of Ireland do testify. They have had also diverse secret purposes of poisening, and murdering by any means they could devise, the sacred person of their Sovereign not fearing God's wrath, ether against murderers or against the dispisers of God's ordinance. J speak not of the Invasion, nor of that thrice diabolical powder Treason that was by them & their Teachers procured, whereby they shown that rather they would endanger the state of the whole Realm, then not seek to bring their purposes to pass; of which the Romanists of France seemed to prophecy, when they writ that the Jesuits cared not to destroy a soul, a King, a paradise, the Church all at one blow, to make way to their Spanish and half pagā designemēts.

These and such like their unnatural & unchristian plots and purposes, the Petitioner had good reason to pass over with silence: and he maketh mention of that only, that without discredit he may speak of, namely of some supplications, which he saith, they preferred both unto our Late Gracious Queen of most happy memory, and also to our most Renowned King, whō God in his great mercy hath given unto us. That which was delivered (as he saith) to our Late Queen J never saw, nether (I think) have hard of. But unto the Kings most excellent Majesty that now reigneth (whose government also the Lord for his goodness lengthen and prosper many years over us) I have seen sundry, whether should I call them Comminations or railing Libels; for some of them are no other; and therefore supplications I cannot truly term them.

But whatsoever they are, I mean not further to deal with them, then this Petition shall occasion me. Our Petitioner complaineth afterwards that they received no answer to the former supplications. If that to Queen Elizabeth, were like unto most of those that J have seen to his Majesty (for four have come to my hands) they deserved no favorable answer. It is too saucy a part for subjects to pretend humble suit, and yet closely to threaten if their desiers be not satisfied; as doth the one especially of their papers, by setting before his Majesty's eyes, the departing of the Ten tribes from Rehoboam his government, for that his answer to them was otherwise then they would have it. And howsoever they will seem to profess more loyalty, then they did show: yet is it hard trusting thē of their word, seeing many deeds done by them of that faction, have been dangerous and troublesome to the state, how smoothlie soever now they speak, that they may by that means speed.

And what good can they mean by avowing, that God approved that departing of the Ten tribes for Rehobohams denying their just petitions, unless they mean to defend that Popish Paradox (& do thereafter too, if they be able) which is called by Sigebertus, Novella haeresis, a new heresy; quod malis Regibus nullam debeant subiectionem, & licet sacramētum fidelitatis fecerint, nullam tamē debeant fidelitatem, nec periuri dicantur, qui contra regem senserint; imn o qui regi paruerit pro excōmunicato habeatur: qui contra regem fecerit, à noxa iniustitiae & periurij absolvatur; that is, That they owe no subjection or obedience to evil kings (and who are good or evil kings, must be thought as it pleaseth them to judge) and though they have sworn to be faithful, yet owe they no obedience, neither are they to be called perjured, if they be against the king: but who so obeyeth the king is to be accounted for excommunicated: but who so is against him is absolved from the fault of evil dealing or perjury.

Nether is this new heresy, as he calleth it, an opinion of those times only whereof he then wrote: but that heresy is still maintained in the Popish Church, as Iansonius (no Enimie to Popery, I warrant you) telleth us. For whē the French King Henry the third, had for saving his own life (or at least his Crown as the Priests confess) killed the Duke of Guise; the Divines of Parise in a solemn Convocation did conclude, that the subjects were freed from his obedience, and their oath, they might leuie money against their King, conspire, bear armor and fight. And this their devilish Conclusiō they sent to Rome to get it ratified. Much like was this Position, unto that which a Bacchelaur of divinity maintained in Disputation, some four years before in the College of Sorbone, That it was lawful for any man, private or otherwise, to depose or kill any kings or Princes, which were wicked, evil men, or heretics.

True it is, that the Senate of Parise refused to ratify the bloody Conclusion of the Divines of Sorbone, & required respite; but some seditious persons by force took them, cast them into prison, chose a new Council. But how well the Pope allowed thereof, may appear by the event: for the king was murdered, (by the Jesuits practices, as Watson the Priest confesseth) the Pope by a most blasphemous speech commended the fact, and in token of his good approbation thereof, that Beastlie wretch Sixtus Quintus, was not ashamed to compare the Miraculousnes of the murder, with the Incarnation and Resurrectiō of Christ Jesus, and to affirm that that Spirit guided the king-killing Frier, that guided the Prophets and Apostles. But what will you more? He canonized for a Saint that bloody Beast, and made him the God of the Parisians. And for farther coūtenancing of that holy murder, the Jesuits set forth a discourse, wherein they maintain, that Any man might lawfully kill a Tyrant (and such must everyone be reckoned whō they dislike,) though there be neither sentence of Church, or kingdom against him. Neither is this taught for good Popish Divinity, in France only or Rome, but also in His dominion, who is termed the Catholic king, is this worse then heathenish lesson, holden for sound and good, as your Priests thenselves assure us. For in Salamanca it was concluded by the Professors of Divinity in that University, and the Preacher in the College of the Society of Jesus at Tire, that the Catholics in Ireland, might favor the Earl of Tiron (when he was a Rebell and Traitour) in his wars, & that with great merit, and hope of eternal reward, as though they warred against the Turks. And that all Catholics sin mortallie, that take part with the English against Tyrone, and can neither be saved, nor absolved from their sins by any Priest, unless they repent & leave the English. Moreover, They are in the same case that shall help the English with any victuals, or any such like thing. Lastly, that the most worthy Prince Hugh O Neal and other Catholics of Ireland, that fight against the Queen, are by no cōstruction Rebels. I am not ignorant that the Priests charge the Jesuits, with this doctrine: but the Pope hath also confirmed the same as before is said, & therefore if ever opportunity to execute the same would serve their turn, what Papists hands would not be bloody? Especiallie since they are taught that in wars for Religion, every Catholic is bound to do as the Pope directeth without regard to his Temporal Sovereign: and that though they may make show of obedience for a time yet as soon as they can get strength to make a part, they may and ought put down an Heretical king.

To this most impious, detestable, & dangerous Heresy these humble Supplicatours (as they would be thought) sing their Amen as I take it, in saying, that departing from Roboam his government by the Israelites, was by the approbation of God as it seemeth. As if their departing frō their lawful king, could be liked of God. But S. August. bringeth this among others as an example whereby he will prove God's just judgment in punishing sin by sin, not God's approving the fact.

Yet these men that defend such dangerous pointes of doctrine, in another Supplication, go about to persuade his Majesty, that they are the true & faithful subjects who obey for conscience sake: they (I say) who are at the commandment of him, that is a plague to all Princes; they who have already sundry ways tainted their credit, and shown their disobedience; not content to entreat for thenselves, pronounce (as untruly, as boldly) that Protestants, only for moral honesty of life, or instinct of nature, or for fear of some some temporal punishment, do pretend true obedience. As if we, who are better acquainted with the duty we owe unto the powers that are ordained of God, out of God's Book, by far then they are, and deny his authority who taketh upon him to command the Mightiest Monarchs upon earth, acknowledging our Gracious King within his Dominions, to be Supreame Governor under God; can be deemed so undutiful, as they that neither be acquainted with those sacred Scriptures, & are devoted to that Romish Priest and believe & acknowledge his supreme power to command.

I will not speak how leawdly they seek to dishonor and disgrace as much as they dare the sacred Majesty of our King, and the most honorable Senate of sage counselors, in making resemblance between him & Roboam, unless he yield to their requests, & between his Majesty's most wise Council, and the youths, whose advise Solomon's son followed. Nether will I speak of the multitudes or many thousands that they speak of to be of their mind as if thereby they would make his Majesty afraid to deny that, which so many request at his hands. But in charging his Majesty's meek & merciful government with cruelty as they do, they show themselves to be of that crew, that feareth not to speak evil of thē that are in dignity, but despise government. These and many such Reasons may be alleged, why their Supplications, might not seem worthy to be answered but buried rather in silence.

But to return to the words of our Petitioner he saith that in the former supplication they have protested, that their Recusancy proceeded from no other ground but fear to offend God. The ground we confess to be good, if the cause of fear be just; otherwise not. And I pray you what cause is there of being afraid to offend God by coming to our service? Will he be offended if he only be prayed unto, as in our Churches we use to do? I trow not; He hath given us that commandment, he will not be angry if we obey it. David calleth him a hearer of prayers; Thou hearer of prayers, to thee shall all flesh come, which property because we cannot say it can belong to any but God, we therefore dare not pray to any, but to him. And that which I have said of prayer and & craving of such things as we stand in need of at God's hands, is also to be understood of Giving thanks for the things we receive. For seeing Everie good gift cometh from him, we acknowledge our selves beholding to him for the same, and thank him for it.

We have the Sacraments administered according to Christ's institution, which we have justified against your learnedest divines, & are still ready to do. The rest of our Service is nothing else, but that which yourselves will confess to be the Scriptures. In all this there is no sufficient cause of fear, why God should be offended, but rather well pleased. But indeed just cause you have to fear his heavy wrath, because of your abominable Idolatries and Superstitions, whereby you pollute the name of God, and defile his worship.

The substance of their former Supplication which he speaketh of, standeth upon two Points, a Suite, and a Promis. The former is uttered thus, that the LL. Bishops, or other of singular note of learning should prove to their learned divines, that Romish Catholics might resort to our churches, and be present at the exercise of our Religion, it being different from that they profess.

Here first I would ask the Question, why their Request was, that their learned Divines should have this proved to thē? It behooveth everyone of you to be satisfied for your own selves and persuaded in your own consciences, For the just shall live by his own (not another man's) faith. And you Recusants, must answer (not your Priests for you) for your disobedience to the Laws that you show against God and man. Yea & a reply made by a Priest to a Libell called a brief Apology, showeth that sundry learned men of the Popish Religion, have been of that mind, that Recusants might come to our Churches; And that Bosgraue himself a Jesuit refused not our Churches, but came to them. Why then is it now required that your learned Divines should be taught that lesson, which long since they had learned?

Jt was (say the Priests ) sometime lawful, but it is now made unlawful, because it is a sign distinctive, whereby a Catholic is known from one who is no Catholic. Well, then there is in our Service nothing that maketh it unlawful, there is not in our Churches, to make Recusants abstain from them. All the matter is, that Papists must be known to be Papists, & their not going to the Church is this sign distinctive, whereby they are known; in so much as the writer of the Reply, in the chapter and place afore named, saith thus, it was somewhat more to be lamented perchāce (speaking of Papists coming to church) then to be blamed, before it became to be a sign distinctive. And thē he addeth, For this consideration only, in the judgment of the Jesuits in their Rom. College, made the going to Church, unlawful in England.

Thus may our Petitioner see that their Learned Divines agree in this point, that if it had not been the sign distinctive to know a Romish Catholic from a True Christian, they might have come to Church. Now if I should ask of our Masters of this new learning, where they did learn in God's Book, that this sign distinctive is a thing so necessary, that in regard thereof it is required that a Subject should break his Princes godly Laws, & such as command presence at such Service, as thenselves cannot find any fault withal; it would I suppose trouble both Jesuits and Priests, to make a direct answer. For the Apostles of our Savior Christ, though the Ceremonies were abolished, and therefore the Jews Service & Rites not to be used of Christians; yet came into their Synagogues, and so could not but be present at their Service.

And yet their difference in Religion was such, as that S. Paul writeth to the Galatians plainly, If you be circumcised, Christ shall profit you nothing; Ye are abolished from Christ, who soever are justified by the law, ye are fallen from grace. But notwithstanding this diversity of Religiō that was now between Jews and Christians, it was not made a sign distinctive, whereby a Christian should be known, that he might not resort to their Synagogues. No one the contrary, Paul & they who were with him, entered into the Synagogue (of the Jews) on the Sabbath day, & sat down. Neither did the Jews know any such sign distinctive, but after the lecture of the Law and Prophets, The Rulers of the Synagogue sent unto them saying, ye men and brethren, if you have any word of exhortation for the people, say on. Now if Christians were not thē charged, to abstain from Jewish Synagogues, where such were as held a Religion that would quite deprive them of the Grace of Christ: I trust our Recusants have no cause of fear to come to our Churches, where themselves confess that in our Service is nothing but good, and godly.

Nether was there any sign distinctive that Christians were bound to use, whereby they should be known from Pagans, or from Heretics such as were the Arians & others. For this is easy to be gathered, in that they had at Rome their secret Conventicles, and some of Nero his Court resorted to them, but they kept thē selves as much as they could unknown, because they knew that being detected, they should be cruelly dealt withal. They therefore never so much as dreamed upon any sign distinctive, but rather destered to appear like other men, saving only in such things, as were against the true Service of God. And Catholic and Orthodox Christians, in the time of the Arians, were fain to hide themselves in Caues and corners, as themselves confess, seeking to be unknown rather then known.

And why do these Pharisees J mean Jesuits and Priests, lay such burdens upon the Laie Recusants, as themselves will not touch with their little finger? They disguise themselves in their apparel, and use what means they can, not to be discovered for such as they are. Whie should there not be as well a sign distinctive of the order, as of the Profession? It seemeth Priests and Jesuits are well content, the Lay Recusants should show themselves in the fore front, and they will take part with him that said Ego cro post principia. For he knew the end of the fraie, was the safest part thereof.

Again if it be lawful for Jesuits and Preistes in their Schools to appointe what shall be a Sign distinctive, why may not rather our King & the States of the Realm in Parliament command that Papists shall come, the Men with shaven crowns, the woman covered with veils like to Nuns, or all of them with some other badge or Mark into our Churches, that thereby they might be known what they are. Will they then come, if there may be such a Sign distinctive? Jt were not amiss they were proved whether they would or not.

And I am verily persuaded, that if such order should be taken, their Romish Teachers would find out some other new cause, why they should not come at our Churches. For it is not (if truth were known) a sign distinctive that they so much regard, as a bād retētiue, whereby they may be holden in their blindness still. It is Jereboam's policy, that maketh the blind guides of our Recusants, keep their followeres from our Churches, of whom the Scripture thus testifieth. And Jeroboam thought in his heart, now shall the kingdom return to the house of David, if this people go up and do sacrifice, in the house of the Lord at Jerusalem, then shall the heart of this people turn again to their Lord, even to Rehoboam king of Judah. And therefore, as after followeth in the story, the King by advise of his Council, made and set up Calves at Dan, and Bethel, and got Priests, fit for the purpose, and so kept them frō going to Jerusalem to worship there.

The Pope & Popish divines know, that if Recusants might have free liberty to come to our Churches, they would soon grow into mislike of their superstitious toys, and gross Idolatries, howsoever diverse through their enticing words, are for a time holden in ignorance, and mislik not popery. And for that cause they dare not so much as permit their Recusāts to confer with Protestants, forfeare least in the end, they leaving thē, should make choice of the undoubted Truth. For even Conference the Priests hold as unlawful, as repairing to our Churches for ought I see.

Thus then I reason, to satisfy in some part the Request of the Suppliants hear mentioned: The Popish divines are resolved that coming to our Churches is not unlawful, but only that it is now accounted a sign distinctive, to know a Papists frō a Protestant: but other signs distinctive may be devised besides that, therefore it is not necessary that that sign should be retained, and so by consequent it may be left. Nay seeing it is but the sign distinctive that they stand upon, and other signs of distinction may be used, less repugnant to our Godly laws, and whereby Papists shall not be found, so disobedient Subjects as now they are: I therefore may be bold to affirm, that if Recusants Teachers had that loialtie to their Sovereign, and obedient affection to the Sate, that here they do and elsewhere they will pretend; they would teach them a new lesson, and persuade them, that using some other sign, in this they should not be Rebellious against God and man. For the more offensive that they are (especially to the Powers ordained of God ) the more they sin, and the greater shall be their condemnation.

Again whereas signs distinctive are but Accidental and belong not to the very Substance of our Religion, as in this point in question is plain, seeing that it is by learned divines among Papists resolved that once Papists might lawfully have come to our Churches, until sone mē made their not coming, a sign to know a Papist by, I may thereof thus reason; No external sign or observation must make us leave necessary duties, that belong to the Substance of our obedience, but the sign distinctive, is such an external observation, therefore for it we must not leave such necessary duties, as belong to the substance of our obedience: and by consequent the Kings Majesty's Laws are not for it to be broken.

The first two Arguments are so gathered out of the very words of the Priests & Jesuits, and so grounded upon good reasō agreeable to the word that I hope I need not prove them. In this Third Argument, the Major is confirmed by that which God commanded Samuel to say to Saul, when he had broken God's commandment, in sparing Agag King of Ameleck and some of the best of their cattle, to obey is better then Sacrifice, and to hearken, is better then the fat of Rammes. I desired mercy & not Sacrifice, saith God by his Prophet Hosea & the knowledge of God, is more then burnt offerings. If that external service that God commanded, be not regarded in respect of obedience: what shall we thē say of this sign distinctive, which some Politic head of a Popish Jesuit, hath found out?

Now the Minor Proposition, which is that Recusants not coming to our Churches is such an external observatiō, whereby their fellows may know them to be Papists, that which I have alleged out of the Reply to the Libel, teacheth us to be true, and for that cause they call it a sign distinctive.

Again; The hearing of the Word, & Receiving of the Sacraments, is not to be omitted for any sign distinctive, as the Example of Christ himself and his Apostles, who entered into the Jewish Synagogues, though they were Enemies to the doctrine that Christ & his Apostles taught, may sufficiently confirm unto us. And yet our Adversaries neither cā nor do say, that our doctrine, especially in our Book of Common Prayer, is more faulty then theirs was: nay they confess therein no fault to be found: therefore much better may Papists resort to our Church, without in curring any danger of deadly sin. For what deadly sin can be so much as suspected to be, in coming to the Churches where there is first, Confession of our sins, Prayer unto God for forgiveness & other his Graces, Thanks giving for his benefits, Hearing of the word of God, Receiuing of the Sacraments, and such like Godly excerscies?

But for the better satisfaction of the Petitioner his demand, I would have the Learned divines of the Popish Sect, to answer the Reasons that M. Bell a Papist, alleged in a certain discourse, wherein he defendeth it to be lawful for Recusants to resort to the exercises of our Religion so it be with protestation. By which reasons it seemed the Jesuits were persuaded to set down their Resolution before mentioned, that only (mark only) the consideration of this sign distinctive, made Recusants coming to Church in England, unlawful. And because the Reply to the Libell seemeth to be of that mind too, as I have shown, therefore having spoken somewhat to that, I think it needless to go through the nine Reasons that Howlet bringeth, or the nineteenth that Greg. Martin hath, whereby they would prove their coming to our Churches unlawful partly because in so short a discourse as this is, it cannot be performed, but chiefly because it seemeth that the matter being better examined, that sign of distinction is in their opinions the only let. But that being but a devise of Man to have such difference, is not sufficient to discharge any Subject of their Obedience to their Sovereign and his Laws commanded by God.

Now somewhat having been spoken concerning their Petition to answer it: their promise was, to have been more ready and willing to have performed (said the Suppliants) their desires therein, that is, in coming to our churches. Which promise how easily it may be performed out of that which hath been said, may be gathred. For we call thē not to Idolatrous service, or any superstitious or will-worship: we know to come to such, it is utterly unlawful. We will them not to hear a tongue that they know not, a language that they understand not, as in Popish Churches they do. But they are by Law commanded, and therefore in things so lawful and honest, their obedience is of duty required, they are commanded (I say) to come to Churches, where God only is served, & to hear his word in such a tongue, as they that will hear may also learn such duties, as God requireth of them. The Petitioner thus goeth forward.

The Petitioner not finding the former Supplications to have that effect that Recusants desired, now tendereth this Petition especially unto such as are of chief place, & best accompt among the Clergy in the Church of England. And as he doth charitably interpret, the not receiving answer of the former Requests: so doth he also in my judgment demand but that which is reasonable in his Suit, if it were not that he requireth a satisfying answer, in that matter, that hath been spoken to so oft, & so fully, that it is much to be doubted, that they who cannot be satisfied with that which hath already been set down, will not think any answer a fit satisfaction to their demands. But yet because they assure us of their yielding to our desires, which is in effect nothing else, but that they would be entreated to be reconciled unto God, as Paul writeth to the Corinthians, for we seek not theirs, but them: therefore will J indevor to perform what they request. And thus it followeth.

We are now come to that which in the beginning I said, was the third & last part of this Petition which is the Request it self. But this hath sundry branches. For first the demand is uttered by way of condition, with promise of performing our desires, if the Request be accomplished. But upon a secret supposal, that it cannot be done that is required, they would hope not to be prosecuted by Ecclesiastical Censures, but rather that our BB. should be means to His Majesty for them, or else they assure us it will much encourage their followers as in that which followeth in the Petition, they profess.

Now then to come to the Conditions here first proposed; they are two. The first is this: If (say they) it may be proved in manner as is before mentioned, that we may go to any such Church, without committing deadly sin: Concerning this their condition I suppose I have already spoken sufficiently, considering that the Reply to the Libell called a brief Apology, written by a Priest, very latelie (for it was printed An{us}. 1063.) saith in plain words (as before I have alleged) that Catholics coming to Church was sonwhat more to be lamented perchance, then to be blamed before it was a sign distinctive. Now that it is not needful that there should be any such distinction, or if any should be, yet that any other rather then this may serve that turn, yea that this being so offensive as it is, may not be used, J have already touched all these points.

To be short Bells discourse, and the Jesuits determinatiō tend all to that end too. So that this point J will shut up with this one Argument. That which is agreed upon to be lawful, by consent of their Learned Divines on their side, saving in respect of a thing that may easily, yea must necessarily be altered, they may do without committing deadly sin: Bur Recusants coming to Church is such as is lawful, but onlie in respect of that distinctiō which they suppose should by this means appear, which may and must be altered: therefore their coming to our Churches may well be without deadly sin. The Major cannot be denied; But for the better understanding of the Minor proposition, it must be somewhat unfolded.

The distinctive sign that is hitherto spoken of, is ether to be taken, in respect of Recusants themselves, as that one of them may by it know another, in which sense J have hitherto spoken of it: And after this taking of a distinctive sign, my Minor is sufficiently proved before, in that such signs are not needful, nether have been used in the time of Christ, & his Apostles, yea they are many ways offensive, & for that cause to be abolished. Or else, the distinctive sign is to be understood, as that we thereby know thē to be Romish Catholics. If in this sense they speak of a distinctive sign, then J give them to understand, that this sign we trust not. For the Priests tell us in the Reply to a brief Apology, that the Jesuits taught that lesson in Scotland (we doubt not also but in England too) that a man might lock up his conscience, after he had hard mass, and then go to the Protestants Churches, which we suppose too many do believe and practice; whereof also cometh that name of Church Papists. Therefore coming to our Churches, is not a sign whereby we esteem them that soe do, to be Recusants. Since therefore by that sign we do not know all Papists; no, nether yet Papists only abstain from our Churches, but sundry others also, who have as little agreement with Papists, as Papists have with the Truth that is not a true sign distinctive between Romish Catholics, and professors of the Gospel, whereupon your Learned divines conclude, your going to our churches not to be unlawful or ungodly.

What is performed for the first condition let the indifferent Reader judge. The second followeth: Or (if it be proved that) that which we now profess, (saith he) is not the same which we Receiued from our forefathers, and that which they received from theirs successively, ever since the conversiō of this country to Christianity &c. Cōcerning the Argumēt whereby the Petitioner supposeth he comēdeath their Religion, because they received it from their forefathers, I have before spokē sufficiently. But here he goeth somewhat further, challenging this doctrine that now they have in the Romish Church, to have continued and come to them successively, from the first conversiō of this Country to Christianity: or as the former Petition to his Majesty saith, from the Conversion of Donaldus, which was king of the Scotts, and became a Christian about the year of Christ 203.

And hath the Romish Religion that now is, wherein we dissent from them so great Antiquity, as frō the first time that England received Christianity? No; neither yet from the time of Donaldus, who came to the knowledge of Christ, more then a hundred years after this parte of this I will of Britain did. For though many of our Chronicles, report, Lucius, who reigned over us about the year of our Lord, 156. first to have received Christianity into this Island: yet Barronius (whom I hope our Petitioner will trust,) telleth us that Joseph of Aramathia who begged the Body of Christ & buried it, came hither out of France, and planted the Gospel, being sent by Philip the Apostle, of whose plāting the Gospel about Glascenburie, there are many testimonies approved by Papists themselves.

Yea there are that affirm, that Simon Zealots came hither, and here was crucified; and that Aristobulus of whom S ^t . Paul to the Romans maketh mentiō, was Episcopus Britanniae factus, made Bishop of Britain. Yea there be also, & they very ancient, that write that Peter & Paul preached here; so that it cannot be doubted of, but our Conversion unto Christianity, was in the time of the Apostles thenselves. And hath Romish Religion continued from them successively? Jt will not prove so.

To go through all the doctrine which they profess, were a matter of greater labor then is requisite; & yet because the Petitioner so faithfully doeth assure us, that if ether the one, or the other of these may be proved by us, they will be ready to yield to our desire in coming to the Church; as I have already assaide to do the one of the things they require: so doubt I nothing, but that I shall satisfy the other part of their demand, and so bind them as by a double bond, to do as they promise. And that the matter may be more plain, evē unto the meanest of that sort, I purpose only to speak of those pointes, which are chiefly required of them.

And first of the very props that Popery standeth on, and the feet whereby it creepeth forward: that is, the Supremacy, and Traditions. It is a doctrine which Popish Catholics do hold most firmly, that the Bishop of Rome is supreme head of the Church: yea if we will give any credit to Boniface the eighth Pope of that name, It is necessary to salvation to believe, that every creature is subject to the Bishop of Rome. But how will it be proved, that they, or any of them that planted Christianity in this Realm, taught any such thing, that it might come from them successiuelie? It is certain the Apostles knew no such Supremacy belonging to Peter. For if they had, it being so necessary to salvation, as Pope Good-face telleth us, they had been unfaithful Stewards in not delivering that doctrine: yea by their doings they teach us there was no such thing. For the Apostles hearing that Samaria had received the Word of God, being careful to have thē confirmed therein, sent unto them Peter & John. If he had known himself to have been supreme head over them, he would have directed them, they should not have appointed him to go.

And did not Paul withstand him to his face, because he was to be blamed? It would be thought a saucy part for anybody to do so to the Pope now. But let any mā look with an indifferent eye throughout the whole New Testament, and he shall never find any such Authority granted unto Peter, from whom they would persuade the world that they have this supremacy. I know there are some places wrested to serve that turn, which also are so fully answered in sundry learned books, that all the Papists in the world, will never be able out of them to prove, the Romish Vicar to be Supreame Head of the Church. I therefore will but point unto that, which the Fathers of the purer Age of the Church thought hereof, whereby we may truly gather, whether they thought this superiority of the Pope, to have any good ground in God's book or not. Howsoever Cardinal Bellarmine, more boldly then truly doth pronounce, Est revera non simplex error, sed pernitiosa haeresis, negare B. Petri primatum a Christo institutum: It is (saith the Cardinal) in deed no simple error, but a pernicious heresy, to deny that the Supremacy of S. Peter, was instituted by Christ.

Was then the 6. Council of Carthage an Heretical Council, or did they hold a pernicious heresy, whē they decreed that the Bishops of Alexandria, and Antioch, should have their proper privileges reserved to them, as well as the Bishop of Rome had his? Faustinus, & others whom Boniface 1. sent thither for him, did what they could by alleging false Canons of the Council of Nice, to have reserved a superiority to Rome, but they could not prevail. Neither could the Popes best friends then say, that either Christ had given him such preeminence, or the Apostles had taught it, but only they alleged a false Canon of the Council, to have deceived the world withal, as the story of that Council showeth.

And when Valentinian the Emperor, and Placidia also & Endoxia Emperesses, wrote to Theodosius that a Council might be assembled within Italy, being moved thereto by Leo himself (then Bishop of Rome ) as is there confessed; and they were disposed to speak as much as they could, for credit of that See, yet all they could write was, that to him principatum Sacerdotij super omnes, antiquitas contulit. Antiquity bestowed upon the Bishop of Rome, to be chief over Priests. They therefore entreated, vt locum habeat & facultatem, de fide & Sacerdotibus iudicare: that he might have place and power, to judge of the faith, and of Priests. A very unequal request, made as it seemeth by the instigation of Leo himself, perchance pretending the errors that were in many of the Eastern Churches, and the soundness which yet the Rom. Church retained, as partly also appeareth he did.

But the Council of Chalcedon which was the fourth General Council, smelling out the purpose of Leo as it seemeth, did plainly decree that the Archbish. of Cōstātinople should have as good privilege as had the Bishop of Rome. And do Paschasinus the Popes Legate what he could, by alleging again, a false Canon of the Nicene Council, Quod Ecclesia Romana semper habuit primatum, that the Church of Rome, hath always had the supremacy, (so you see, forgery & false dealing hath been an old practice of the Romish Church ) yet the Council would needs so decree, crying with one consent, Haec iusta sententia, haec omnes dicimus, haec omnibus placent, haec omnes dicimus, hoc iustum decretum, Quae constituta sunt valeant: It is a just sentence, we all say thus; we are all pleased with this: we all say thus. It is a good decree, As it is said, so let it stand. And thus is it plain enough, that since nether Faustinus and they who were joined with him as Legates in the Coūcel of Carthage; neither Paschasinus and his Associates in the Council of Chalcedon, neither the Emperor & Emperesses in their Epistle, written at Leo his own Request, and by likelihood upon his Information; neither lastly the 630. Bishops in that Council assembled, could once allege any Scripture for the Popes Superioritie, but that the Council decreed against the same; it is (I say) manifest, that for 455. years after Christ, the Scriptures which now they wring to prove the same, were not supposed to avowe the Popes Supremacy.

So that Succession of this Doctrine will never be brought frō the time of the Conversion of this Land to Christianity: no there was no such doctrine for many hūdreds of years after Christ. But in deed the first ground of that doctrine must be sought for, in the time of Phocas that Cruel Murderer, who (as before I said) because by so evil means he came to the Empire, that he might with more approbation keep his place, he was content to gratify Boniface Bishop of Rome, with an unwonted, but not undesired honor: Magnâ contentione (saith Platina) obtinuit à Phoca, vt haberetur & diceretur ab omnibus, Romana Ecclesia, caput omnium Ecclesiarum. An addition unto Eusebius his Cronicle saith, Id consentient • Phoca institutum esse: that with much a do (as saith Platina) Boniface the third obtained of Phocas, that the Church of Rome, should be accounted and called, the head of all Churches, and as Palmerius in his Addition saith, Phocas was content that should be ordained. And another story saith that Phocas first obtaiēd, (mark first obtained ) this title to the Church of Rome.

So that now, somewhat more thē 600 years after Christ began the Claime to this Title to be somewhat worth, if the unjust honor, givē by a bloody Usurper of the Empire, may make a good claim. But notwithstanding all that Phocas his decree could prevail, the Bishops of Constantinople, and the Patriarchs also of Ravenna and sundry others, yea all the Greek church held out, nether would acknowledge any such Supremacy in the Pope, though it cost some of them full dear, & namely the Patriarch of Ravenna. In the ende cometh Boniface 8. in honesty much like the first foūder of the Papacie, Phocas, and he layeth the second stone of this foundation, making it as before you hard, a matter necessary to salvation to believe this so evil a proved Article.

And yet for all this the Church of Rome thought their ambitious Title not well grounded, nether that men would for all Pope Boniface his decree, that came almost 1300. years after Christ, believe the Pope to be such a one: therefore in the Council of Florence about some 8. or. 9. score years since, they got it and some other such substantial and sound pieces of doctrine, ratified and confirmed, in these words, Definimus sanctam Apostolicam sedem, & Romanum pontificem, in vniversum orbem tenere primatum. Thus now some 1400. years after our Conversion to Christianity, is this principal point of doctrine in the Romish Church, come to that honor, to be accounted a doctrine to be believed, For until the Council had decreed it, it might not properly have that credit. I trust then, it appeareth to any indifferent judgment, that this first doctrine which our Recusants hold, wanteth at the least 1400. years, of the consent of the Romish Church it self, of that succession which our Recusants imagine it hath.

The other Propp of the Romish Church, is the doctrine of Traditions, which that wicked conventicle at Trent, is not ashāed to make equal to the undoubted word of God, Traditiones ipsas, tum ad fidem, tū admores pertinentes tanquā vel ore tenùs a Christo, vel a spiritu sancto dictatas, & cōtinuâ succession in Ecclesia Catholica seruatas, pari pietatis affectu ac reverentia suscipit & veneratur. This council say they with like honor and affection, doth receive and reverence even the Traditions as well belonging to faith, as to manners, as if they had been pronounced from Christ's own mouth, or from the holy Ghost. A decree subject to that reproof of our Sauivour Christ, why do ye transgress the commandment of God, by your traditions? For in very many things, doth the Church of Rome expressly against God's written word, under color of those unwritten verities, as they falsely term them, as anon I trust it shall appear by the indifferent Reader.

But here my purpose is only to examine whether Traditions be a fit Touchstone to try our doctrines by, and especially, whether we have received this Rule or Trial of our Religion, successively frō the Apostles or not? But the matter is plain, though the Apostle sometime nāeeth Traditions, yet hath he no meaning to deliver us any Article of faith, or lesson belonging to our salvation, but only such as are contained in the writ̄ word. For this cause the Apostle to Timothy calleth it depositum more then once, that is, a thing committed, and already delivered, that we should not look daielie for new Tradition thereof. And S ^t . Jude speaketh thereof much to the purpose, exhorting thus strive earnestly for the saith once delivered to the Saints, meaning that our Religiō is not like unto men's laws, which must always, as incōveniēces are espied, be reformed: but once it is delivered, and that which already we have received, we must not change.

Keep (saith S. Paul) the true pattern of the wholesome words, which thou hast hard of me. So that we see they had a Pattern from which they might not swerve. And necessary it was so to be, that they might the better observe the Exhortatiō of the same Apostle elsewhere, who would not have us henceforth anymore as Children carried about, and wavering with every wind of doctrine, which in no wise cā be avoided, if Traditions should be the Touchstone. But as in the matter of Supremacy, so in this also let us see what the Fathers did when any question of Religion was to be descussed. For thereby shall it appear unto us, whether they judge the Scriptures or Traditiōs, the fittest mean to try our Religion by. Nether do I purpose here to trouble the Reader with infinite numbers of Sentēces, which might be gathered out of the Fathers touching this point. For there is not any thing so common in them, as Teach this out of the Gospels and the writings of the Apostles; or prove this out of the law, the Prophets, and the Evangelists and Apostles writings. J say nothing more common in sundry of them, then these or such like sentences.

I therefore purpose but to point to sone general things which in their practice for this matter may be observed, whereupon may be inferred, that the Fathers did not so understand that which in the writings of the Apostles may be read of keeping that which they have delivered, as if it were meant of any secret doctrines, or other lessons then are set down in writing. For by Scriptures especially did they disprove heresies, as all stories plainly teach. Occiduntur heresies per Catholicos (saith S. Augustine) cum in scripturarum testimonijs opprimuntur. Heresies are killed by Catholics, when they are ouerlaied with testimonies of Scriptures. And Theodoret in one Chap. recordeth twice, howe Euseb. of Nicomedia and other Arians were by the Scriptures confuted. But this is in the Ecclesiastical histories and writings of the Fathers, so plain & commō, that it is needless to bring many proofs thereof. I will therefore conclude with that notable Testimony of S. Augustine: contra insidiosos errores, Dominus voluit ponerefundamentū in Scriptures: The Lord would lay in the Scriptures a foundation or ground work, against deceitful errors.

But as in private writings, Heresies were by Scriptures, not by Traditions besides the Scriptures, confuted: so in Councils too. Jn the Council of Nice, there was a charge given by Constantine the Great and good Emperor, that they should determine & debate such matters, as should be in controversy among them, literarum diuinitùs inspiratarum testimonijs: by the testimony of Scriptures given by inspiration; which he immediately before called the Books of the Evangelists, Apostles, and Prophets. S. Augustine being desierous that a good end should be made, and a quiet order taken, between the Catholics and the Donatists, writeth to a Bishop of their Sect called Fortunius, requiring that some peaceable course may be thought upon, and some indifferent place appointed, where they may have a council or conference but with this condition, Faciamus Codices Canonicos praesto esse, let us take order that the books of Canonical Scriptures be there ready, much like is that which is reported of Meletius, between whom & Pauling there was some question, In seed ponatur sacrum Evangelium, et nos ex vtra{que} parte sedeamus: let the holy gospel be laid upon the seat, and let us fit on ether side.

These things I have breiflie touched, which sundry others have fully & largely handled, that Recusants may see, that the Fathers of the purer time, did not so understand these words of the Apostle, or any such like, Stand fast, and keep the instructions or traditions, which you have been taught ether by word or by our Epistle; as if he delivered one thing by writing and another by word of mouth: For they acknowledge no other Rule of faith or Religion, thē that which in the writ̄ word is contained, and therefore do they so cōmonlie urge the Heretics, to show that they teach out of the writings of the Prophets, Evangelists, and Apostles: Therby declaring, that the written word (for that only is to be said that it may be shown whereas words not written are not seen but hard) may be Judge in matters of Religion. And therefore S. Augustine calleth This word the weigh-scales of Truth very aptlie, as also the Scriptures are even for this cause called Canonical, because they are the Canō or Rule according to which our life and Faith must be framed. Adferamus (saith he) stateram canonicam de scriptures sāctis tāquā de the sauris dominicis, & in illis quid sit grauius appēdamus, imo non appendam us, sed a domino appēsa recognoscamus. Let us bring the Canonical weigh scale out of holy Scripture, as out of the Lord's treasure &, let us waighin thē what beareth weight: or rather let not us weigh them, but acknowledge that, which the Lord hath weighed.

Indeed Tertullian maketh mention of certain Heretics that said that Christ and the Apostles delivered not all their doctrine openly, but some in secret, just as now our Papists do, but they have that note of Heretics for their labor, & are written against both by him, and Irenei also, who was before him. And Irenei chargeth the Carpocratians with that Heresy, and the Valentinians too. So that though the Fathers did not so understand those words, keep the Traditions, &c. as do the Papists; yet you see, who did understand them so, of whom I trust you will be ashamed to be accounted followers, seeing that you seem by your Petition so desirous to be satisfied for such points. It appeareth by that which I have said, that not Traditions, but only the written word, must both decide all controversies in Religion, and also be the ground, whereupon they must be built.

Now that I may yield some Reason of that which before I said, that the Persuasion they have of the Popes Supremacy, and this their doctrine, that Traditions are of equal Authority with the written word of God, are the very props that uphold Popish Religion; you must confide, that when Fathers yea & Scriptures too, are so plain against them, that they can in no wise wrest them to serve their turn, neither have any reasonable color of Answer, to such Arguments as out of them are framed against Popery: then do they either fly to the Popes Authority & Privilege, to allow and Interpret whatsoever is written; or to this orher shift of Traditiōs, whereby they would persuade, that they have it from the Apostles, and so they bring some show of Truth, to that which is otherwise, & indeed, most false.

To stand vpō every particular doctrine which is in the Church of Rome received, it were too tedious: Yet needful it is that Recusants should be satisfied in this their Reasonable Request, whether the Religiō that they profess, have been from the Conversion of this Land or not. For performance hereof, let them ask of their learned Divines, whether Master Whitaker hath truly reported, out of the writings of Peter a Soto a Papist of no small reckoning, Canisius, Lindan, and Peresius, all great upholders of the Popish Religion, of such doctrines, as themselves acknowledge, they receive from Tradition. For if he have written truly (as indeed he hath) thē the learnedst Divines that have been of the Papists in our age, whose Books the Priests or Jesuits now are not worthy to carry, do confess that which now our Recusants profess, almost in every point, is grounded not upon God's word, but upon Traditions, yea and some of them late too: and therefore not that faith, which was at the first conversion of this Country.

Out of Peter a Soto he reckoneth these The offering of the sacrifice of the Altar, Invocation of Saints, prayer for the dead, The supremacy of the Bishop of Rome, hallowing of water in baptism; The whole Sacrament of Confirmation, Order, Matrimony, penance, annoyling, merit of works, necessity of satisfaction, numbering of our sins to the Priest. Out of Canisius he reckoneth these, worship of Images, certain times of fasting, lent, all that is in the Mass, prayer and offering for the dead. Out of Lindane, that Peter was at Rome, and his supremacy, yea and the seven Sacraments too, are (saith he) by tradition, consecration of oil and water in baptism, real presence, Communiō in one kind, that the Eucharist is a sacrifice, that it must be kept and worshipped, private Mass, Confession of sins, satisfaction, Indulgencies, Purgatory; And Peresius addeth, that single life of Priests, is by Tradition. So that, if these Learned Divines of the Papists say true, our Recusants may easily understand, that all their Religion is built, not upon the Rock of Truth, but upon the Quick-sand, of Men's Traditiōs and Inventions.

Yea and Cano, who may well be reckoned among the learnedst Divines, that Papists have had in our times and our Fathers days too, confesseth Transubstantiation, not to be taught in Scriptures plainly: yea Invocation of Martyrs for help, celebrating of their memories, worshipping of Images, In the sacrifice of the Eucharist, that the Priests must make and receive with the body the blood also, that the Sacrament of Confirmation & Orders are not to be reiterated; these things (saith he) and many such like, are neither plainly, nor closely contained in Holy writ. But what stand I upon this? Fisher sometime Bishop of Rochester, well known to the Recusants of our time, and accounted a learned Divine in his time: granteth that Purgatory and Indulgences, are but of late found out.

Now therefore I suppose our Recusants Request is satisfied. Jt is plainly shown, that whereas this our Realm was brought to the knowledge of the truth in the days of the Apostles, if not by the Apostles thenselves: yet all that ever the Church of Rome holdeth, is of Tradition, & not out of the word of God: yea and for sundry points thereof very late too, as out of Fisher I have shown for Purgatory & Pardons, as for the number of 7. Sacraments, the Supremacy, yea and Purgatory, they had their approbation but in the Florentine Council, almost in our Fathers days. But for those other, that are fathered vpō the Apostles, as many of the rest of the Popish opinions are: it is plain enough that the Ancient Fathers in the Primitive and purer Age of the Church, never acknowledged any such for material points of Religion, which must of necessity be believed, neither would receive anything, but out of the written word.

Yet I grant they use also often the name of Tradition; sometimes thereby signifying, that which in the Scriptures is written for our learning and instruction, not men's Traditions or devises: And in this sense it is commonly used by Irenei and others: as when he saith, ab Apostolis traditum est veritatis Evangeliū, the Gospel of truth is delivered from the Apostles. Now the Gospel we know to be written. Yea three times in one chap. he useth this word tradiderunt, they delivered (from whence cometh the word Tradition ) speaking of the writing of God's word. Somtime also they use it in the sēse wherein it is now most common, for unwritten doctrines. This I note, that such as wittingly would not be deceived, may know that not every place wherein any of the Ancient Fathers name Tradition, must make for the Traditiōs, for which the Romish Church striveth so earnestly, & of which they make so great reckoning.

But for the Recusants sake, thus I reason: whatsoever doctrine was not taught and proved out of the written word, the Fathers for 4. or 5. hundred years after Christ, did not receive as the doctrine of the Church: But the doctrine the Recusāts now profess, (as out of their learned Divines before is shown,) is not proved out of the Scriptures: therefore the Fathers for 4. or 5. hundred years after Christ did not allow it to be the doctrine of the Church; & so it followeth that their forefathers successiuelie from the Conversion of this land, that is, from the Apostles times, have not been taught that doctrine.

We now look for performance of promise, whereby you have assured us, that either of the Conditions being performed, as I trust both are: you will be ready to satisfy our desires in coming to Church. We would have some hope that you would be as good as your word, but that your Blind-guides, have graven (I think) with a pen of steel in your harts, a most sottish & Vnchristian perswasiō, that you must not see, but by their eyes, nor hear, but by their ears; you must not know anything, but that they will have you to know: and then be you sure you shall know nothing, that may bring their credit into any question, or their doctrine into any trial. Well said Tertullian, and most truly, of the laws that were made against Christians, and fitly it may be applied unto the matter in question, Suspecta lex est, quae probari se non vult; improba autem, si non probata, dominetur. The Law is to be suspected, that will not suffer it self to be tried: but it is wicked, if not being tried it bear the sway. For I am sure, that no man would think he meant to warrant his gold to be good, that would charge him that receiveth it, that in any wise he must not try it, either by Scale or Touch. Yet Recusāts, in matters of Salvation, are content to trust such as will let them try nothing.

By this means, howsoever our answering of this or any other Petitiō, may be of it self sufficient, yet if they whom you take to be your Learned Divines, say it is not answered, you must trust them, & continue still in Ignorance. And who can hope that they, that partly upon discontentednes, partly upon vain intisments, have entered by vndutiful disloialtie, into great danger and disfauour, will leese you, if by any means they may hold you one their side, by whom only they are maintained, in their unsatisfied humor. So that Recusants are (J must needs confess) through their own willfulness or folly, much to be pitied; because they are not only lead aside from the right way, but also are content to be lead so by them, that will never let them return into it again. Therefore howsoever your Petition, may be deemed reasonable: yet I fear you shall find always (if God would give you eyes to see it) your Priests dealing with you herein not unreasonably only, but also damnable.

Upon an absurd Supposition, the Petitioner frameth a twofold Request, the one that our Bishops should not oppose themselves against them by Censures Ecclesiastical; the other that they should be means to procure his Majesty's favor. But the Petitioner here offereth great wrong to Bishops, Preachers, & Gospellers to all whom his Petition is directed, in that he imagineth, that, they, who have this 47. years, preached, taught & maintained the truth of the Gospel, should all this time never have used mature discussiō of the same until now they should be rouszed, as it were out of a slumber, by this Remembrācer, whereas intruth every point of Popery, hath so often been discoursed, and discussed too; in so many learned Treatises the impiety thereof so discovered, that all that their Jesuits and Priests can do, can never cover & hide the nakedness thereof again.

Yea the more we unfold the plaites of Popery, the more cause we see to detest the same, & to pray that our king and rulers should have a watchful eye over the favorers thereof. For what is Popery but a Religion pached up of Men's Inventions, as is before shown, a sea of superstition & Idolatries, of will-worships; a Religion contrary to the word, that must be, and is the ground of True Religion: wherein trifles and toys, are accounted as acceptable worship of God; wherein God is dishonored, by undue honor given to the Creatures; A Religion that teacheth to disobay Princes, whō God hath set in the throne, to disobay Magistrates and them that have Authority, to poison, murder and kill, by what means they can, whosoever they imagine to withstand their designements? These and such like stains we find in Popery, when with mature discussion we try the same.

For your coming to our Churches, we know nothing in our Religion, why any Christian may not resort to our Church, without danger of sinning; nay one the contrary we dare affirm, that without danger of God's heavy displeasure, you may not absent yourselves from our Churches [ 1] First because Christians are bound to hear God's word, which is there read, yourselves cannot deny it. [ 2] Secondly, because the Laws of the Realm require it, against which (unless they require things ungodly) all disobedience is sin: and there can be no ungodliness, in heareing God's word, and godly prayers. [ 3] Thirdly, the not coming to our Churches, is a condemning of our coming to be not good; which is uncharitable, unless it be grounded upon a better foundation, then any that I hear Recusants can lay. [ 4] Fourthly in coming, they come not to that which is evil (for that is confessed even of the greatest Recusants that I know) But of this before.

But how falleth it out that there is here not one word of the Claime of Antiquity of your Religiō? Before you said that if it might be proved that you might without incurring deadly sin, go to Church: or your Religion professed now by you, not to be of such Antiquity as there you claim &c. Now here this Latter is quite left out, as if you rued, you made that former offer. If it be because you stand in doubt (as justly you may) whether vpō mature discussiō, that which you now profess, will be found to be all on with that which at the first was taught in this Land, repent in time, and leave them that have so long deceived you. But we knowing our faith to be no other, then that which was hear at the first taught (for the Apostles nether any other whō they thought fit to instruct us, would teach any other then according to that true pattern of wholesome words, which was delivered to them) think it great reason, that such as wittinglie withstand the Truth, or refuse to come to that great supper, should be for our parts, by such Ecclesiastical Censures as we have, compelled to come to the Gospel of Salvation.

And to confess the truth, I suppose that we are rather to be reproved, for being to cold in this work of the Lord, thē for being to sharpo, against you, who so stubburnlie refuse the offer of Salvation and abuse the clemency that hath been shown. But what meaneth this, that you would not we should persecute you with any spiritual Censure? Stād you so much in fear of Excommunication? These your words and your doings are as two strings quite out of tune. Here you would not in any wise be Excommunicated, and yet indeed you will not in any wise come to our Churches. You will not come to them yourselves, nether would you have us put you out of them. But this I tell you, when any of you come, we will not keep you out. For your returning to god, and to his Church, is it that we desire earnestly, & hartelie pray for, that God will work it in you.

Now if our selves see no reason to remit the Censures against you: less cause is there for us to mediate unto his Majesty, that such dangerous Subjects, as your very Religion maketh you to be, should without controlment of Law, live within his Dominion • . Jt is fitter for us to make such suit to his Majesty against you, as S. Augustine, (a man of singular learning, and nothing given to cruelty,) did very often make unto such as were Governors about him, that by punishments (so that not by death) they would repress the Donatists, those heretics; as in his Epistles to Donatus who was Proconsull in Africa, to Olimpius, also to Marcellinus a Tribune, and many other, it may appear. So that the Causes that we can think upon, which may induce us to move anything in this matter, are as you see, altogether against your Request. For indeed by that which already we have seen, and by all likelihood we may look for at your hands, so virulent dealing is in most of you, and so unbridled a course you think you should run, & you so snuff if you by any means be stopped, that I am verily persuaded, that if fear of Laws did not curb you, you would be (if already you be not) much more unruly then ever were the Donatists in Africa. And therefore I cannot conjecture, what you should mean by those words that we should mediate for you, for respects best known unto our selves.

The Petitioner to make us the more willing to regard his Petition, doth here insinuate, what disadvantage may grow unto us, if this just and most equal kind of trial shall be denied, saith he. Because this trial hath heretofore often already been made by writing, and yet the Petitioner still urgeth further trial: it may well be that he meaneth it should be by some Public disputation. And indeed some Popish Thrasoes have made as great vaunts against the truth, as did that proud Philistine against the Host of the Lord God of Israel, and with much like success. As Campian, a silly man for such an Incounter, who challengeth the Universities of Oxford and Cambridge, as if he (more mighty and puissant then Hercules ) were able to overmatch so many. So did Dureus too And so do many, less able thē these, (though these are found too weak to perform their Challendge) rather in hope that it will not be granted to them, then for any confidence they have in their cause, if it were granted.

In the beginning of her Majesty's days before the State of Religiō was settled, the Popish Bishops & others were in this tune too. And when as good order was taken to have an Equall Trial indeed, and that indifferēcie should be used, for searching out of the Truth: though Bears may by means be brought to the stake, yet by no means would they be made to dispute: but now by one Allegation, then by another, always shifted of the matter. And when disputations have been, Papists have gained so little thereby, as that the Cardinal of Loraigne (no friend to Protestants I trow) having hard Beza in the Disputatiō at Poissy, in the presence of the French King and all the Great Peers there assembled, was hard to say, I would either this man had been dumb, or we had been all deaf.

But what reason is there why this now should be counted a just & most equal kind of Trial, which was by Clement the 7. (when the Emperor Charles the 5. and Francis the first French king, required a free General Council for deciding the questions in Religion ) called, res periculo sa pravi{que} exempli: a dangerous matter and of evil example? Jt is no more just & equal, now to call into question a settled & well grounded Religion in any State: then it was, to bring the Popish doctrines, which are builte of no sure foundation to a due trial: no, nor so just by far.

And what further trial would our Petitioner require of the things he proposeth? He would have it proved to their divines, that without danger of deadly sin they may resort to the Exercises of our Religion. I have before shown that this is made so clear to the Jesuits & Priests too, who are the learnedst Divines that they have, by M ^r . Bell, that they are resolved that it is lawful, so that it be not a sign distinctive, as they suppose it is, but indeed it is not; for since many Papists come to the Church, & are called Church-Papists and so we reckon of thē, that they are as dangerous as they that come not: and likewise many honester then any Papists, come not to our Churches, moved upon an indiscreet zeal. If then neither Papists only abstain from our Churches neither yet all they, it cannot be a sign distinctive, & so no hinderāce for their coming to Church.

Moreover, for proof of Popish Religion, that it hath not been from the beginning of the Conversion of this land frō Gentilism, it is strongly proved by confession of sundry Arch-Papists who acknowledge almost all that they teach to be taken from Tradition & not out of the Scriptures; and sundry of those Traditiōs as I have shown, are of so late time, that he must needs show himself very partial, that can once imagine they have such Antiquity. So I trust his former demāds are sufficiently answered, with that which formerly hath been alleged, which (were it not for prolixity) I could demonstrate in the particular practice of our own coūtry, as in especial may appear in the point of the Sacrament (for which they chiefly except against our Service) the very same doctrine which we now profess, being generally retained in this land in the Saxons time, with express rejection of all feigned Transubstantiation, as plainly may appear by their Homilies yet extant in the Saxons tongue. As likewise I could have shown by the Rites of the Eastern Churches, which both Britons & Saxons many hundred of years observed, that the first cōversiō of this Islād was not by any of the Roman Profession.

Now what he meaneth by a satisfying answer to this Petition it may be a question. For some other of their Petitions, require either Toleration of their Religion for exercise thereof, or at the least, Immunity frō punishment, if they come not to our Churches. But a Christian King borne and brought up in the Light of the Truth, & beautified with the ornaments of true learning; who acknowledgeth God's unspeakable goodness towards him self, in advancing him to so great honor, preserving him from so many perils, crowning him with so many blessings; whose Religion teacheth him to pray to God only, by the Mediation of Christ alone and to offer unto him for his graces, the Calves of his lips, praise & thanksgiving: such a king (I say) cannot be ignorant, that to tolerate, a Sect of People in his dominions, that should cal upon Saints & Angels, and so darken God's honor, profane his Name, & despise his Word, may provoke against him, & his, the heavy Indignation of him, who being king of kings, doth require of them this Royal service of preserving inviolable the sincerity of his Truth and worship in their kingdoms.

And look how many commandments there are to root out Idolatry, destroy Idolaters, abolish their groves, their Altars to shun conversing or marrying with them; how many threatenings against thē that perform not these offices; how many examples of the Godly, commended for doing them: so many Arguments there are against, not only Toleration but even connivēcie a such superstitions.

And therefore to satisfy them, whō you term your Learned Divines we think it a thing most easy, in respect of the cause, yet most impossible in respect of the persons. For it standeth them upon not to be satisfied, especially they being, such as rather respect their own maintenance, then your salvation, whatsoever they pretend. If they should confess, that our Reasons satisfy them, and you thereupon resort to our Churches, your liking of them will soon decay, and their state must needs be much impaired, which by their good wills I warrant you shall never be

But if any Recusant being desirous to know the Truth, repair to our Bishops, or other in our Church of singular note of Learning (as you speak) for resolution of any point in controversy between us and your Divines; if sufficient reasons be not yielded out of God's book, and the purer Fathers, of that doctrine we profess, and against that that you hold, even such as your Learned Divines shall not be able to answer them then I confess, you have just cause to speak of the goodness of your cause, & to allege your persevering therein. But your cause being of it self not good, as we shall always by God's grace, be ready to justify: you have no more cause to brag of your sufferings & constancy, nor so much neither, as had the Donatists, at whose willful yea and desired deaths, S ^t . Augustine, marueileth.

The Scriptures therefore, and consent of Antiquity being as in part I have shown in this short Answer, so plain with us as they are, neither can you in continuing Recusants, avoid the note of obstinacy: or others once deem, that so corrupt a Religion as the Romish is, cannot sufficiently by godly and Christian learning, be disproved. As for that you affirm, that (unless your Requests be granted) cause will be given to many to think your lands and goods are sought for, and the undoing of you and your posterity, rather then your salvation, it may well be that such undutiful surmises are often in your harts, and such malicious reports in your mouths. But is there so much as any color why any should so think?

Leauing therefore the iuster examinatiō of this unjust charge, to try whether we seek their goods and undoing or not, to him who knoweth the secrets of all harts, and shall one day reveal & reward such uncharitable surmises: we wish unto the Petitioner and all Recusants, that it would please God to indue them with better grace, that seeing the Errors whereinto they are lead, and rightly considering of the blind devotions, wherewith they are delighted, they may detest such abominations, and forsaking both the Pope and Popery cleave soūdlie and sincerlie both to our God and to our Sovereign, that they & we with one voice and heart, may singe the songs of Zion to the Lord our God. This is the only way to hope for better things here, & to obtain the best things elsewhere.