A SUPPLICATION to the Kings most excellent Majesty, Wherein, several reasons of State and Religion are briefly touched: not unworthy to be read, and pondered by the Lords, Knights, and burgesses of the present Parliament, and other of all estates.  
Prostrated At his highness feet by true affected Subjects.  Nos credimus, propter quod & loquimur. 2. Cor. 4. 13. We believe, for the which cause we speak also. 
1604.   

Most high and mighty Prince, and our deerestly beloved Sovereign.  
SO many causes concur, wheresoever we turn our thoughts, and these most great, of rejoicing, as we know not with which we should begin the count, nor on which to ground our chiefest joy. Your majesties direct title to the Imperial Crown of the Realm, both by lineal descent, and priority of blood, and your highness most quiet access to the same (Gods only work, above the expectation of man) do, (as by most right they should,) exceedingly possess and englad our hearts: Also the thrice fortunate uniting of the two Kingdoms (which not seldom in former times have been much infestuous one to the other) and this after so sweet a mean, as by rightful devolution of both Sceptres to the immediate issue of either Nation, cannot but in semblable proportion multiply and advance our joys; nor can we any way doubt, but that the strength of the Monarchy (now made invincible by the union) will ever be most able to preserve these our joys unto us, and make them perpetual, either kingdom being such a fortress and countermure to other, and both so abounding with men and shipping, as no foreign enemy, how potent soever, unless he first be weary of his own fortunes, dare ever adventure to offend or pick quarrel unto: Likewise the hope and strongest affiance which your majesties reign over both nations yields, of reducing the borderers of either Country to Christian order: of turning to commodity the vast quantity of ground, which, by reason of the savage demeanour among them, hath, time out of mind lain waste and unoccupied: and of enjoying peace, commerce and traffic with all Nations, a blessing most sovereign, and which already is lighted on us in good measure: Then, the unspeakable benefit of your highness fit years to govern, and your long and successful experience in the affair, being the Art of Arts, and office of God, far more intricate, difficult and cumbersome than any other kind of ministration, or state of life on earth: Then also the special consolation which all men take in your majesties regardefull love toward the Nobility of the Realm, as having already restored some to their lost dignities, and endowed others with honour and authority in State: Lastly, to omit other infinite particulars of less moment, the good trial of your highness prowess, wisdom, judgement, clemency, bounty, compassion, the edification of your exemplar life (of like force to your subjects for fashioning their manners thereunto, as were the twigs of party colour, which the Patriarch jacob laid before the flock of sheep he had in keeping, at the time of their conceiving,) the noblest disposition 
Genes. 30. 38.  of our young Prince and his brother, the rare virtues of their Queen-mother, our most respected Princess, and the hope of such store of children from both your bodies, as may to the world's end most renowmedly spread and perpetuate the royal conjunction, name, and family: We say, all these, and other like gracious respects do so abundantly replenish our hearts with joy, as no temporal thing can more in the world. And to the end these our joys may ever inhabit in our souls prosperously without change or diminution, we your majesties reverently affectionate subjects, do prostrately beseech your most Princely consideration, to commiserate our grievous and long endured pressures for confessing the Catholic Roman faith; the all only mean (as we undoubtedly believe) of saving our souls eternally.  
We do not presume (our dread Sovereign) to beg the allowance of some few Churches, for the exercise of our Religion, nor yet the allotting of any Ecclesiastical living towards the maintaining of the Pastors of our Souls (a benefit that is not denied by the Princes and State politic of other Countries, where diversity of religion is tolerated, and infinite good found to arise thereof,) but the only degree of favour that we seek at your majesties hands in this case, is, that out of your Princely compassion, you would be pleased to reverse the penal laws, enacted by our late Sovereign against Catholic believers, and to licence the practice of our Religion in private houses, without molestation to Priest or lay Person for the same. For this (most gracious Prince) we entreat, for this we shall ever continue our humble petitions, and the suit being (as our faith assureth us) for the not abolishing of God's noblest cause and honour upon earth, and no ways against the peace, strength, or safety of the Kingdom, but rather much convenient (if haply not necessary) for the good preservation thereof, and also, for that the obtaining of the suit would bring unspeakable renown to your Majesty, with all the chiefest Rulers of the Christian world, and endless comfort to thousands (who otherways living against their conscience, must needs abide in continual horror of Soul) we cannot think it a breach of duty and less think it a point of disloyalty, ever lowly to solicit, yea petitionarily to importune your Majesty, for the happy grant of so manifold, farre-speading and universal a blessedness. And because we would not be thought to speak unadvisedly in the premises, we crave leave of your gracious Majesty to adjoin a few brief reasons for remonstrance of that which is said.  
1. The world knoweth that there are three kinds of subjects in the Realm, the Protestant, the Puritan, and the catholicly affected, and by general report, the subject catholicly affected is not inferior to the Protestant or Puritan, either in number, or alliance, or generosity of spirit and resolution. Which multitude or third kind of subjects, would through the benefit of the dispenall use or toleration of their religion, hold themselves infinitely obliged to your Majesty, and be ready in all occurrences very willingly to sacrifice their lives and last drop of blood in any service soever belonging to the defence of your majesties person, crown, or dignity: whereas being debarred of the said favour and freedom of conscience (in which consisteth the true comfort of soul, and all Christian courage) they must be forcibly driven to lament their hard fortunes, to lie groaning under their crosses, and consequently without spirit or forwardness in action, unapt for any employment, as persons overwhelmed with grief and desolation of their most piteous and miserable state.  
2. Again, the Puritan, as he increaseth daily above the Protestant in number, so is he of a more presuming, imperious, and hotter disposition and zeal, ever strongly burning in desire to reduce all things to the form of his own Idea, or imagination conceived, and therefore by discourse of reason not unlike (the enterprise being to be paralleled by many examples) to attempt the overthrow of the Protestant, and bring the kingdom, especially the Ecclesiastical state to a parity or popular form of government, if the Catholic (perchance the powerablest let thereof) were once extinguished: and to extinguish him, no mean more potent, than to forbid and punish the exercise of his religion. And what confusion, havoc, and effusion of blood such an attempt would work in the commonweal, it is easy to conjecture, whiles the Puritan with his complices, and such as thirst (an infinite number) to have matters in scuffling, to impugn on the one side, and the Bishops, Deans, Canons, and the greatest possessors of Spiritual livings, with all those that do adhere to them, defend on the other side, and either party stiffly and violently persecuting other, as is the custom in such commotions, without regard of God or country. Which disastrous and most deadly mischief can not in probability approach, or ever grow to head, so long as the Catholic findeth favour with your Majesty, in enjoying the free use of his religion. Or put case the Puritan should ever adventure to make such an attempt, yet the odds against him (he having two sorts of adversaries, the Protestant, and the catholicly affected by the foresaid favour) are much much greater than any way in reason or likelihood the victory may be justly doubted of.  
3. Moreover, toleration of Catholic religion seemeth very convenient for strengthening and securing your Majesty against all worldly attempts foreign and domestical. Against foreign, in respect the cause why any such trouble should be once intended, must needs be in all probability the restoring of Catholic religion, which pretext or cause is quite removed by your majesties grant of the free exercise thereof. Or if it should fall out, that notwithstanding the happiness of the said most sovereign favour, any foreign Prince, or Princes confederated, either on envy of your majesties greatness, or upon fear of what consequence the union of the three Kingdoms might prove in time, should be so intemperate, as either to incite companies within the Realm, or invade upon the above named pretence, no doubt but all Catholics would eftsoon disclose the practice, and most willingly strain the uttermost of all their possible forces and resistance for withstanding the said enterprise, made by whomsoever, and under what shadow of title or authority soever. And if intestine war or any uproar should happen thorough any disloyalty of the subject or other accident, there can be likewise no doubt (the Catholic religion teaching all temporal obedience to Princes, and more severely censuring and punishing all sorts of rebellion, then doth either the Puritan, or the Protestant doctrine) but that all Catholics would presently flock to the banner of your Majesty, and with the effusion of their best blood first guard and protect your royal person, and then defend all and singular your highness rights and prerogatives. A bounden duty, as ourselves do right willingly acknowledge, and the contrary a most detestable and treasonable offence, nevertheless the readiness and performance of our services herein can not but increase your majesties strength and safety of the Crown and Realms the things we desire to have believed, and would remonstrate.  
4. Furthermore, both the ancient Philosophers and the Statesmen of latter time do write, and common sense proclaimeth, that the glory, puissance and stableness of a kingdom, consist more in the true virtue and goodness, than in the store and multitude of subjects; because virtue begetteth glory, and is the cherisher of fortitude, both which disdain nothing more than treachery, and baseness of mind, the common Slewces which convey into all estates all that is dishonourable. And it is seldom, if ever seen (most noble King) that they who are constant, obedient and faithful to God in the religion they believe, are not likewise true, subjective, and faithful to their King in all duties appertaining. For as grace, the fear of sin, and the love of heaven do work them to the performing of the one; so will the same grace, fear and love (the neglect being of equal damage in both) induce them to observe the other. Nay, they both are so nearly allied, depend so absolutely one of the other, and are alike essentially linked together, as the one can not be either laudably or indifferently fulfilled, and the other not accomplished.  
How constant and faithful the Catholic hath carried himself in the religion he professeth, it appeareth by this, that neither the paying of twenty pounds a month, only for not going to the Protestants church, or where his ability could not afford so much, there the losing of two parts of his livings, and the utter forfeiture of all his goods, nor making of Priests (the feeders of their souls) to be traitors, and their receivers, felons (laws and penalties that never had similitude of instance or precedent in the world) either did or could make him to deny, or exteriorly to disguise his religion, or relinquish to practise it: proofs, in all understanding most sufficient to convince, that he dreadeth God, feareth to offend his conscience, and that he christianly seeks to save his soul. And if so, then as we think there cannot justly be made any doubt, but that he will likewise show himself obedient and dutiful to his Sovereign in all things that belong to temporal allegiance, or wherein soever the omission may taint or endanger the safety of his soul.  
Of that which is said, we would, under your majesties gracious leave, infer, that the Catholic subject is (if any other) the glory, strength and perpetuity of the Kingdom, because he principally seeking heaven in this world, and will not for the world be diverted, cannot be treacherous or disloyal, or undutiful to your Highness, but in every service, and distress occurring, valiant, resolute and most faithful. By which it seemeth manifest, that if the Laws of our deceased Queen should not be repealed; but more, if they should be re-established (a rigour which in itself presently imbarketh us into all calamities) alas your Grace doth not only thereby deprive your Imperial crown and realm of the best meriting affections, and suppressingly disable those your subjects, who otherwise would for their qualities stand your Majesty and their Country in good service, and do much long for opportunity to make known their readiness that way; but your Highness by the same shall also give occasion to the frailer sort, of adventuring their Souls to everlasting damnation, by dissembling their faith and religion. Which inconstancy and unmanly part of theirs, how little credit or reputation it ought to bring unto them, or is cause of trust to your Majesty, we leave that prudent and heroical example to inform your Highness, which Nicephorus and others record 
Niceph. li. 6. cap. 35.  of the Emperor Theodoricus, who seeing a special minion of his to have changed his religion, thereby to please and wind himself into greater favour, judged him to lose his head, saying, Si Deo fidem sinceram non seruasti, quomodo mihi qui homo sum, conscientiam sanam praestabis? Thou that hast violated thy faith with God, how is it possible thou shouldest keep thy fidelity with me being a man?  
5. Besides, the good that to our understanding, would redound to your Highness, and the whole realm, by the grant of a toleration, is manifold and very great, for that the same could not but beget and foster a right earnest and zealous emulation, or holy strife among your majesties subjects, differing in religion, who should exceed the other in duty, service and love towards your person and affairs, whiles every one enjoyed the freedom of his conscience, a mean of all others most likely to make your own state and person very secure, renowneable and blessed: your kingdoms opulent, peaceful and invincible: your subjects studious, serviceable and loving, and in all employments pressing to surpass one the other in care and diligence. Then the which, nothing can be thought that is either more happy, more glorious, or more general, and which earthly heaven, if it be any other way to be attained, it seemeth soon, by granting a toleration of religion, and by indifferently preferring the Professors, according to every man's desert, quality and sufficiency: because all being in this manner interes●ed in your Grace's favour, and unpartially tasting the sweet thereof, can not be but all fastest united in the defence of the Realm, and in tenderest safeguard of your majesties person, crown and dignity.  
6. Neither would toleration of Catholic religion bless your Majesty and all your several Dominions, with the happiness precedent only, but the same would also invite all the Catholic Kings and Rulers in Christendom (being incomparably more in number and potency, than are the Protestant, Puritan and Lutheran Potentates) to seek and continue a true and real league, both of peace and amity with your Highness (the source and self life of princely felicity:) and make your majesties choice of matches for your children far more noble, rich and ample, in regard no Catholic Prince will refuse to entertain, yea to sue for like treaty, where toleration of his Religion, is by Royal assent permitted.  
7. It is affirmed in holy writ, that Mercy and Truth preserve the King, and his Throne is established by clemency; Avowances, 
Pro. 20. 28.  which before they were written, the great Monarch Artaxerxes well observed and trusted unto. For ruling over many nations, and having subdued the whole earth unto his dominion, concluded nevertheless with himself (as it is read in the book of Esther) To govern his subjects with clemency and lenity And the reason is plain, for that the love 
Ca 13. v. ●.  of the subjects (soonest and most won by these virtues) is the strongest Castle in the world, an army if any other, most puissant, and a bulwark inexpugnable. And as nothing can sit so near a christian man's Soule, as the religion he believeth: so undoubtedly no mercy, no clemency, no lenity, of what nature, or in what matter soever, can relish so sweet, so lastingly grateful, so forcibly binding, ravishing and as it were, conjuring the hearts of subjects, as doth the mercy and benignity which is showed in licensing freedom of conscience, and the exercise of their religion. So that by permission of Catholic religion (a religion, that of all other kinds of religion, hath most and worthiest Professors in other Kingdoms that next border upon your Highness, and neither the least, nor meanest sort of subjects within your own realm) your Majesty may make millions in and without your territories, so entirely and affectionately devoted to your person, crown and posterity, as no attempt, no danger, no tumult can arise, wherein your sacred Majesty shall not find present and securest harbour.  
8. In few words, for that we are loath to be tedious to your Majesty, in multiplying of reasons, beside the pleading of these and other like regardefull Motives that might be alleged, which do all directly stand for toleration, we further think (under your majesties correction) that the permission of the liberty we entreat, is, neither in reason of State, a thing hurtful, nor by the doctrine of Protestants unlawful to be granted. The first is clear by the example of Germany, France, Poland, & other Countries, where diversity of religion is licensed by supreme authority, & the like sound peace, wrought and established thereby, as both make the said Dominions and Territories to flourish, and could never (though oft laboured) be brought to pass by force of war or bloodshed. The other likewise is as little doubtful, if not better known, the Protestants books, their Pulpits, their private writings, and Discourses sounding nothing more, (whilst they had not the Sword and Sceptre on their side) then that it was unlawful, tyrannical, yea diabolical, and antichristianlike to punish any for matter of mere conscience, faith and religion. And the favour we sue for, is but the benefit of that position which they held for most true and scriptural: so that if they should now departed from that doctrine, they must needs give the world to see, that either than they did wittingly maintain the position against truth, only to serve their own turn withal (an engraven blemish) or generally erred in that point of doctrine (a blot of no less discredit unto them) which breathing clemency, did most recommend, and gave greatest increase to their religion.  
And if the Petition we prostrate, and do most suppliantly beg of your Majesty, be neither prejudicial to matter of State, nor repugnant to the doctrine of the religion established and regnant in the kingdom, as the proofs afore going seem to make plain, we hope there is no other exception that can justly impeach, and many several respects that may much further the obtaining of our request at your Grace's hands. The religion, that under your highness favour, we sue to have tolerated, is the self same religion, and no other, to which our country was converted 
An. Dom. 596. by S. Austen the Monk, and our Apostle, sent hither by Saint Gregory the great Pope of Rome. Beda de gestis Anglorum libr. 1. cap. 23.  from Paganism, and which, both all the christian kings of our nation (Edward the 6. a child, only excepted) and also all your highness predecessors in the crown of Scotland, ever publicly professed, and for the zealous maintenance whereof, your majesties great grandfather james the fourth, was worthily surnamed Protector.  
2. A religion which by the testimonies of all Antiquity 
* This appeareth by Mermannus in suo Theatro, the Magdeburgenses in tit. de propagatione, Baronis and all other Collectors of Antiquity.  was the primary religion that ever any heathen Nation, converted christian, did profess: and the Wisdom of heaven commandeth, not to transgress 
Pro. 22. 28.  the ancient bounds which our Fathers appointed, but contrarily, to abide in that which we heard from the beginning. 
1. joh. 2. 24.   
3. A religion, of whose communion and fellowship the founders of other religions, or the reformers of our Church's faith (if they more desire to be so called) were once, and went out; and consequently their doctrine newer, and less ancient than ours: and therefore as we believe, not the good 
Mat. 13. 2●.  seed, but the cockle that was sown after. And that we never going out of any known christian society (for the whole world can not tell your Grace out of what church we departed, when, how, and where) as did the former, the Apostolical marks of false believers, namely, To go out from others; 
1. joh. 2. 19 Jude v. 19 Rom. 16. 17.  To segregate themselves, and To make dissensions and scandals, contrary to the doctrine they had learned, can not belong to us by any possible application, nor by any sleight or devise shifted from them.  
4. A religion whose first Instituters, except Christ and his Apostles, or after-devisers cannot be named by any of our Adversaries, nor can they all show that piece or fundamental point of our faith, either of late, or since the Apostles time defined, which 
* This is witnessed in the Council of Ephesus in epistola Synodi contra Nestorium, in the Council of Chalcedon, act. 4, 5, & 6. Item generali 6. act. 4. & 10. & genera. 7. act. 2. And by Athanas. of the Nicen. Council in epist. ad Afros, & in epist. de Synodis Arimini & Seleuciae. And by Socrates of the Council of Alexandria in historia ecclesiast. lib. 1. ca 5. and others.  was not formerly believed, and the contrary thereof never taught by the Roman Church. Wherefore in our understanding it is evident, that the religion we profess, is not, as it is slandered to be, a devise or invention of man, nor ever was contrary to itself in doctrine; but whatsoever hath been in latter ages explicitively defined, the same was always, not only holden true from the beginning in our church, but also implicitively believed for the infallible authority thereof.  
5. A religion, that hath confuted and outlasted several hundreds of heresies, which manifoldly divided in themselves, 
488. after Prateolus account.  did yet ever give hands to the overthrow of this one, but never found other rock than it, on which they were broken, or took their confusion by. Which seemeth infallibly to demonstrate, That the weapons of our Church's warfare, are not 
2. Cor. 10. 4.  carnal, but (as Saint Paul writeth of the true doctrine) mighty to God, unto the destruction of munitions, destroying Counsels, and all loftiness, extolling itself against the knowledge of God. And that our church and religion ever conquering their oppositors, and never conquered by them, is that kingdom which the Prophet saith, Shall break in pieces and consume 
Dan. 2. 44.  all other kingdoms, and itself stand for ever.  
6. A religion, that erected and built all the Churches, Hospitals and ancient Colleges in Christendom, endowed them with livings, instituted the Universities and Seminaries, distinguished the multitude into parishes, proportioned the Tithes, annexed the glebeland, founded the bishoprics, limited the Dioceses, decreed Ecclesiastical laws and immunities, enacted all the old Laws of our Realm, and did (for that they would not be vacant without fruit, as the Apostle adviseth, 
2. Pet. 1. 8.  in the knowledge of our Lord jesus) a thousand good works beside, of which the religion regnant reapeth daily benefit, and could not without such our church's provision and ordinances, ever have carried the exterior show it doth.  
7. A religion, that in three ages together had not three 
9, 10, & 11. Centenaries.  open adversaries in the christian world, who contradicted or impugned her doctrine, or believed another form of faith, then that which she then and now teacheth. And the Wisdom of the eternal God (alluding to his Church) affirmeth, that in the multitude of people consisteth the glory of a King; and 
Pro. 14. 28. Glossa interlin. in hunc locum.  in the small number, the ignominy of the Prince.  
8. A religion, whose chief professors and spreaders thereof to other Nations were always of a known holy life, and semblable death, and the protoparents of all other religions, men of a much contrary note: and we are sure by the testimony 
Matt. 7. 20.  of God's word, that the good and bad tree are to be known by their fruits.  
9 A religion, to which the famousest 
a Constantinus Magnus, javianus with above forty Emperors of the East. Maiorianus, Carolus Magnus, with full near forty other Emperors of the West.  Emperors and 
b Clodoveus, Childibertus with above threescore Kings of France. Ranimirus, Sanctius, with almost twenty other Kings of Arragon. Pelagius, Fasila, with at least forty other Kings of Castille. Alphonsus, Sanctius, with many more Kings of Portugal. Geyza, Stephanus, with above thirty Kings of Hungary. Besides the Kings of Polonia, Bohemia, Denmark, Norway, Suetheland, Gothland, Dalmatia, Baiorta, Germania, Alemannia, Moravia, Lorraine, Burgundy, Province, Lomberdy, Italy, Naples, Sicily, Sardinia, Navarre: and the Kings of Africa, as of Aethiopia, Nubia, and others. Likewise the Kings of Canaria, Manicongus, Benopotama, Angola, Guinea, Bentoninus, Quiloa, Melinda, Mozambique; the Kings of Asia, as of Cyprus, Armenia, Jerusalem, Tartary, and some Kings of the Agarens and Saracens: many Kings of the Heruleans, Iberians, Alanes, Abasgorians, Lazorians, Scythians, Persians, and others.  Kings of the world have bowed their Crowns, 
c As Constantinus Magnus' Emperor, Dagobertus, Carolus, S. Ludovicus, and other Kings of France. Alphonsus, Ranimirus, Alphonsus the great, Ranimirus ● and Alphonsus' 6. with other Kings of Spain. Stephanus and Ladislaus Kings of Hungary. Miscelstaus, Boleslaus, Casimirus sanctus, and Casimirus Magnus' Kings of Polonia, and many more Kings of other Nations.  presented their gifts, 
d As justinus Emperor, the person of Pope john. justinianus of Pope Constantine, King Pipin the person of Pope Stephen the second: Carolus of Pope Leo the third▪ ●udoui●us of Sergius the second, and of Pope Nicholas: Henry the fourth of Pope Paschal the second, and others.  reverenced her Prelates, 
e As Philippus Arabs Emperor, the Censure of Pope Fabian. Euseb. lib. 6. ca 27. histor. eccl. the Emperor Theo●osius the excommunication of S. Ambr. Theodoret. lib. 5. cap. 17. hist. eccl. Sozom. lib. 7. ca 24. the Emperor Otho the third, the enjoined penance of R●mualdus Abbat.. Petr. Dam. in vita Romual. To which may be added the devout readiness of Henry the second, to accept and fulfil the sentence of Pope Alexander's Legates, touching the death and murdering of Saint Thomas of Canterbury, N●ubrigens. libr. 2. cap. 25.  obeyed their censures, yea and hath at this present many of the greatest monarches and potentates on earth to her Professors, patrons, and foster-fathers': So as of the Roman Religion only, these ensuing passages and prophetical predictions of holy Scripture must, of force, take their verification, or remain as yet (being the latter years or evening of the Church) unfulfilled: The Gentiles shall fear thy name, O Lord, and all the 
Psal. 101. 16. Psal. 71. 11.  Kings of the earth thy glory. Again, All Kings of the earth shall adore him, all Nations shall serve him. And in an other Prophet, 
Esa. 49. 23.  Kings shall be thy nursing Fathers, and Queens thy Nurses. And again, Gentiles shall walk in thy light, and Kings in the 
Esa. 62. 3.  brightness of thy uprising. Places which to our judgement most evidently convince, that not only some Kings of the earth shall profess and cherish true religion, but that the greater number of all christian Kings shall embrace and advance the same. Now, it is most certain, and as clear as noon day, by all Antiquities, Proofs and Chronicles of the world, that there was never Emperor, nor till this age, any one King under heaven, that entertained or professed Protestant religion.  
10. A religion, that from the first flower of her infancy ever had, and still hath to her believers, infinite multitudes of either sex, professing Poverty, Chastity, and Obedience, the three 
a Matth. 19 21. marc. 19 12. 1. cor. 7. 25. math. 16. 24.  chief evangelical counsels observed of the 
b Matth. 19 27. August. de Civit. lib. 17. ca 4. Hieron. lib. 1. contra jovinia.  Apostles, practised by those 
c Saint Anthony, Hilarion, Benedict, Francis Dominike, Bernard, and thousands more.  who were counted of greatest holiness, most highly commended by all 
d 
¶ Of Poverty.  
Hieron. epistola prima ad Heliod. ca 6. item in cap. 19 Matth. & ad Demetria. de servanda virginitat. epist. 8. ca 7. Quaest. ad Hedib. epist. 150. & ad Pammachum super obitu Paulinae epist. 26. ca 3. & 4. Basil. quaest. 9 in regulis fusius disputat. Damascen. in histor. Barlaam & josaph. ca 15. Chrys. in illud Pauli: Salutate Priscam & Aquilam.  
¶ Of Chastity.  
Hieron. in cap. 9 Matth. & lib. 1. adverse. jovin. ca 7. Basil. de virginitat. Epiphan. haeresi. 58. contra Valesios. Aug. de virginitat. ca 14. 24. & sequentibus. Greg. in tertiae part Curae pastora. admonit. 29. Ambros. & Theodoretus in 1. Cor. 7. & Amb. in epist. 83. ad Siricium Papam. & 82. add Vercellenses. & in tribus libris de Virginib. & alibi. Damasc. lib. 4. orthodoxae sid. ca 25. Athanasius, Basilius, Nazianzenus de Virgint. Fulgent. epist. 3. ad Probam. ca 9 & 10. Ignatius ad Philadelphi. Cipri. de bovo Pudicit. Isodor. libr. 2. de sum. bono. ca 40. Cassian. coll. 12. ca 4. & 7.  
¶ Of Obedience.  
Aug. libr. 14. de Civit. ca 12. Hieron. epist. 8. ad Demetriad. ca 10. Greg. libr. 35. moral. ca 12. & in 1. Reg. li. 2. ca 4. li. 4. ca 5. & li. 6. ca 2. Cassian. li. 4. ca 10 Collat. 2. ca 11. & Coll. 4. ca 20. Bernard. in serm. de 3. ordinib. eccle. item ad milites templi ca 13. & in serm. de virtut. obed. Basil. de Constit. monast. ca 23. Philo in lib. de vita contemplate. josephus lib. 18. antiquit. ca 2. Epiphan. haeresi 29. Dionysius de Ecclesiast. Hierarchia. ca 6. Euseb. lib. 1 de demonstrat. Evangelic ca 8. Nazianzenu● orat. 20. Athanas. in vita Anthonij. Sulpitius in vita Martini. Isodor. li. 2. de eccles. officijs ca 15. Sozomenus lib. 1. hist. ca 12. Chrysost. adverse. Vituperatores monast. vitae & Hom. 5. ad pop. ●um sequentibus, & infiniti alij.   Antiquity, not only as divine helps to perfection, but also as beautiful ornaments in Christ's Church, raising the professors to supreme degree of grace and glory.  
11. A religion that hath been testified by the blood and sanctity of such Martyrs and Confessors as our Adversaries themselves allow of, and hold them glorious in heaven; and either all the points of her doctrine, or the most controverted and weightiest, witnessed by evidence of most authentical 
Collected in part by Bredenbrachius, in suis collationib.  miracles, by the records of all ages, and by the discussing censure and approbation of general Counsels, the highest consistory on earth, and oracles of greatest infallibility, as being the sentences of all the best learned in the world assembled together, and helped in the affair by the 
a Mat. 18. 20. & 28. 20.  presence of Christ our Saviour, by the 
b joh. 14. 16. & 16. 13. & Act. 15. 20.  assistance of the Holy Ghost, and by 
c joh. 17. 17. Luk. 22. 31.  our Lords promise and prayer.  
12. A religion unchanging and of admirable consent in her doctrine, having evermore the same bounds of faith in all places, and not varying in every country and state as do other religions which have not one supreme head, and an acknowledged power to define, but make the letter of scripture (misinterpretable by every contentious spirit) the only touchstone and chief judge of all differences in faith, whereby so many opinions and forms of religion may be squared out, as there be private fancies reigning.  
13 A religion, which by the grant of our Adversaries, hath had for the last thousand years and more, the custody of the sacred Bible, of the Apostles, Athanasius and the Nicene Creed, and preserved them from perishing by Pagan, jew, or heretic: yea, and from whose hands or treasure-house, the Religion now established, not only received all the parts of Scripture she maketh use of; but also learned the form of Christening, Marrying, Churching of women, Visiting the sick, Burying, and sundry other like, as their books, translated out of ours, do declare. And therefore our religion must needs be the elder. Nor can it be told (as we can easily tell all other sorts of Religions) what former Society we did ever supplant or invade, or took from it, either our first possession of the Scriptures, form of Sacraments, or any other Ecclesiastical rites or ceremonies.  
14. A Religion, that instituted the feasts, the fasting days, and all the goodly ceremonies, and solemn observations, which are yet used (though many other pared away) and commanded in the Protestant religion, as the festivities of Christmas, Easter, Ascension, Whitsuntide, and the eves and feasts of the Apostles, likewise the fasts of Lent, and Ember days, abstinence on Fridays and saturdays, much wholesome and very commodious to the Commonweal: semblably the rites and sacred forms kept in Coronations, installements, and in all other sorts of solemnities, that carry either state, decency or veneration with them.  
15. A religion, that founded the Ecclesiastical censures, and sorts of discipline, as suspension, interdiction, excommunication, irregularity, degradation and the like, and was also the author of the Cannon law, studied throughout the universal Christian world, and many points, both of her censures, laws and discipline, practised by the Protestants themselves.  
16. A religion that only hath canonised her professors for Saints after death, and celebrateth their annual memories, whereby their names ever live in honour, and all posterity incited both to glorify God for his graces bestowed on them, and also studiously to imitate their virtues. Whereby that asseveration of the Prophet is verified, Thy friends (o God) 
Psal. 138. 17.  are very much honoured of me. Likewise that saying of Ecclesiasticus fulfilled, Nations shall declare his wisdom, and the 
Ca 39 14.  Church speak forth his praise: and also the rites of friendship and true love observed, which is to love our friend's friend for our friends sake, and incomparably more the Saints of God, for their and our love towards God.  
17. A religion, whose refuse and revolted priests are deemed lawful and sufficiently ordered to preach the word of God, to minister Sacraments, and to exercise all spiritual jurisdiction in the protestant and Puritan Congregation. A proof, which seemeth unanswerable, that our Church is the true Church: for were her doctrine false, she teaching in many points as she doth, it must needs follow, that she is the synagogue, if not the arch-synagogue of Satan, and consequently, ●e hath, nor can possibly have (God and the devil being so contrary) authority, to initiate and make lawful and complete Ministers, for exercising spiritual faculties in the true Church. Neither is the Protestant Minister or Bishop coming to our Catholic fraternity (as many come of the first sort) reputed other then for mere lay men without orders.  
18. A religion, to whose antiquity and verity of most part of her doctrine controversed, the fashion of every Church, chapel, and Chancel, the records of every Hospital College, and Abbey decayed, yea, every ancient sepulchre, church-window, and grave-stone, do bring and give apparent evidence, as things all wearing her badges, and contestifying her elder children's faith, devotion and piety.  
19 A religion, whose grounds and foundation are so rocky and sure, and the proofs and testimonies alike infinite, ample, abundant, and unanswerable, as the Protestant himself assailed by the Puritan and other sects, knows not how to defend positions encountered, but by flying to the strengths and impregnable arguments of the catholic Roman church and her doctors.  
20. A religion, that teacheth not 
a Mat. 7. 13.  the broad and large, but the narrow and strait way, (such as holy writ affirmeth the way to heaven to be) as annual 
b joh. 20. 23.  confession to a Priest, 
c Psal. 6. 7. Matth. 32. and 11. 21. Mar. 1. 15. Luk. 13. 3. 2. Cor. 12. 21. Act. 1. 38. and 26. 20.  penance, 
d Levit. 5. 16. Luk. 19 8.  restitution, 
e Ezech. 8. 30. joel. 2. 12. Matth. 3 8. Luk. 3. 8. 1. Cor. 11. 32.  satisfaction, prescript, fasting days, set times of abstinence, 
f Levi. 23. 21. Psal. 75. 12. Eccles. 5. 3. 1. Tim. 5. 12.  performance of vows, 
g Ephes. 4, 5.  one uniform stint of faith, 
h Rom. 8. 13. Colos. 3. 5.  mortification of the old man, and the like Injunctions, neither observed nor imposed by other Religions, but rather liberty in their stead, and yet all of them directly and plainly prescribed in holy Scripture, except only the appointment of prescript time for confession, fasting, and abstinence, a power, and prerogative, left to the wisdom and ordering of the Catholic Church; of whose Prelates our Saviour himself saith, 
i Luke 10. 16.  He that heareth you, heareth me, and he that despiseth you, despiseth me. Which authority also was given to the Bishops of the old Law, and of consequence more to the chief Prelates of the new Law: He that 
Deut. 17. 12.  shall wax proud, refusing to obey the commandment of the Priest, shall die by the decree of the judge.  
21. A religion, for whose defence, the Title of Defender of the Faith, was first given to the Kings of our Nation; the Title of Most Christian, to the kings of France, of Most Catholic to the kings of Spain: the still retaining of which Titles doth argue the allowance of her jurisdiction. And there is no one of the ancient Fathers, who doth not understand these words of the Prophet, to be only meant of this Church, The Nation and Kingdom that will not serve thee, shall 
Esa. 60. 12.  perish.  
22. A religion, into whose society and profession, whosoever truly entereth, by and by liveth in more awe of God, and fear of sin, and changeth his former life to the better: and of the other side, whosoever leapeth out, and departeth from her fellowship and communion, beginneth incontinent to lead a worse life, then whiles he lived her child, and frequented her Sacraments. Of both which there be store of examples, and of the latter too many, verifying what is said, and not unknown to thousands, yea, the case is so familiar, as it is now grown into a Proverb with many: That the Protestant religion is good to live in, but the Papist religion good to die in.  
23. A religion, which now hath, and had in all ages, the most famous men for wit, learning, reading, judgement, virtue and true piety (qualities, of all other, likeliest to discern and abandon error) to her Teachers and Doctors, and ever enjoyed the like store of such lights, as our Oppositors had never reason to compare with, or if they do, the extant monuments in school, positive, & mystical divinity, and in all other literature, will quickly show the inequality and disproportion of the comparison.  
24. A Religion, whose public, and Church service is executed with that majesty, honourable gravity, and reverence, and the several parts, and ceremonies thereof so aptly and admirably composed, and ordered for annual commemoration, and representing of our saviours incarnation, birth, life, passion, burial, resurrection, ascension, of the coming down of the Holy Ghost, of the mystery of the Trinity, and of other passages, as well of Christ our head, as of his members the Saints, as it begetteth, feedeth, and reneweth singular devotion in the actors, and hearers, and is also so comfortable in her Sacraments, especially so easing, and acquieting souls in the Sacrament of Penance, as no testimony, or demonstration under heaven, is, or can be, of like feeling proof for the real goodness and verity of that Sacrament, as is the supernatural, sweetest, and divine consolation tasted therein, and in the Sacrament of the Eucharist.  
25. A Religion whose secular and religious Clergy live without wives, free from care of providing for children, and the later sort no way distracted with the affairs and encumbrances of the world, but encloistered, pass their whole time in prayer, watching, fastin, in continual study of scriptures, and in daily exercise and dispute for full and perfect understanding of them: Helps that do most further the attaining of truth, and such as are not found in the adverse party, and which in common reason (Catholic Divines being not inferior to other Divines in wit, or other talents) show, that our teachers (God being no acceptor of persons) are more likely to have (using fit means for the same) the true intelligence, and understanding of scripture, then are our adversaries, or contradictors.  
26. A religion of which the four acknowledged Doctors of holy Church were both professors, and stout defenders, as their own works most apparently bear witness.  
S. Ambrose living 64. years, and dying in the year of our Lord 397. purposely and approvingly wrote of 
a Tom. 4. li. 2. de Sacramenti● ca 1. & 2. & lib. 3. cap. 1.  exorcisms used before baptism, of 
b Ibidem.  unction in baptism, of the perpetual 
c Tom. 5. de vocatione gentli. 3. ca 8. per totum.  alienation of infants from the sight of God dying without baptism, of 
a Tom. 4. lib. 1. de poenitentia ca 2. & 6.  remission of sin by a Priest, and who, as S. Paulinus recordeth in his life, heard auricular confessions, and so wept in hearing that he caused tears also in the penitents. He likewise wrote of the 
b Tom. 4. lib 4. de Sacramentis.  real presence in the Sacrament of the altar, and of 
c Tom. 4. de Spirit. Sancto lib. 3. ca 12.  adoration thereunto to be done, he observed, and commended the Lent-fast 
d Tom. 1. Serm. de jeiunio Eliae.  calling it the precept of Christ our Lord. In like manner he wrote of 
e Tom 3. supper Apocal. ca 14. & 20.  Purgatory, of 
f Lib. 5. de Sacramen. cap. 1.  mingling water with wine in the chalice, he usually said Mass, wept bitterly in the execution of the dreadful mysteries, and made 
g Tom. 5. in 1. precatione ad Missam praeparante, & epist. li. 5. epist. 33. ad Marcellinam sororem suam.  prayers to be said by Priests before Mass for duer preparation thereunto. Therefore undoubtedly neither Protestant nor Puritan, but a Catholic Bishop.  
S. Hierome living 91. years, and dying the year of our Lord 420. wrote 
h Tom. 2.  two books against the Apostata Monk jovinian, and 
i Ibidem.  two other treatises against the lapsed Priest Vigilantius, in confutation of their strange, and exorbitant points of doctrine: Namely, that marriage was of equal merit with widdowhead, or virginity: That all meats might be eaten upon all days, notwithstanding any ecclesiastical sanction to the contrary: That fasting had no reward with God: That there was no disparity of merits in this life, nor difference of glory in the next: That those who with a full and entire faith had received grace in baptism, could not after lose the same. The positions of jovinian. The fancies of Vigilantius these. The single life, or unmarried state of Priests is opprobrious, Saints were not to be worshipped, nor prayed unto, nor their relics to be reverenced, and the tapers or waxe-lights about their tombs were the ensigns of idolatry, the retention of worldly substance better than voluntary poverty, and the solitariness of Monks a thing vituperable.  
Against all which assertions, S. Hierome directly, and of set purpose wrote, and wrote in some choler and anger, adding for reason, or excuse, fatebor 
k Aduersus Vigilantium ad Riparium epist. 53.  dolorem meum, sacrilegium tantum patienter audire non possum, I will confess my grief, I am unable patiently to hear so great sacrilege. Therefore undoubtedly neither Protestant nor Puritan, but a 
a Marianus Victorius episco. Reatinus in vita B. Hieronym●. Et ipse Hierony. Tom. 3. epist. 150. ad Hedibiam quest. 2.  Massing Priest, Hermit, a great Pilgrimage 
b Ipse Hierony. in Ezechi. ca 4. & in Apologia adversus Ruffinum, & in plurim. ipsius epist. 8. 22. 43. & alijs.  goer, a visitor of holy places, and relics.  
S. Augustine living 76. years, and dying the year of our Lord 430. wrote a 
c Tom. 4. ca 18.  book De cura pro mortuis gerenda, Of care to be had for the dead by the sacrifices of the altar, prayer, and alms. Three 
d Tom. 1.  books De libero arbitrio, in the proof of free will, a 
e Tom. 3.  book De operis Monachorum, of the labour of Monks, wherein he approveth their state, and consequenthe also the vows of poverty, chastity, and obedience: A 
f Tom. 4. maximè ca 14. lib. eiusdem.  book De fide, & operibus, of faith, and works, proving abundantly in it, as the principal scope, and end intended, that a sole faith without good works is not sufficient to salvation: He 
g Tom. 10 Serm. de tempore 255. qui est quartus de anniversario dedicationis ecclesia, vel altaris. Et council. Hippon. can. 6. cui interfuit S. Augustinus ut constat ex lib. 1. Retracta. ca 17. & Serm. 19 de Sanctis.  alloweth, and celebrated the consecration of altars, and the anointing of them with Chrism. Also he maketh mention, and requireth that the sign of the cross should be made in the foreheads of the believers, and on the water, and Chrism, with which they are regenerated, & anointed. Likewise he himself most submissively, and earnestly invocated 
h Tom. 9 li. meditationum ca 40. & Tom. 9 Serm. de Sanctis, Serm. 18.  the blessed virgin Mary, S. Michael, S. Gabriel, S. Raphael, the Quires of Angels, Archangels, patriarchs, Prophets, Apostles, Evangelists, Martyrs, Confessors, Priests; levites, Monks, Virgins, and of all the just. In brief, he 
i Tom. 6. de adulterinis coniugijs. lib. 1. ca 8. & 9 & lib. 2. cap. 5.  resolutely affirmeth, that after divorce, neither the party delinquent, nor innocent can marry again, the other living, without committing the crime of adultery, and in like manner agnizeth and testifieth the verity of the five Sacraments, denied, and surnamed bastard Sacraments by the adversary, to wit, the 
a Tom. 2. lib. 2. contra lit. Petiliani ca 104. & Tom. 9 in epist. johan. tract. 3. & 6.  Sacrament of Confirmation, 
b Tom. 10. Serm. de tempo 215. & Tom. 9 li. 2. de visitandis infirmis ca 4. Item in tract. de rectitudine Catholicae conversati. si duo posteriores sint Augustini.  Extreme unction, 
c Tom. 7. contra episcop. Parm. li. 2. ca 13. & de baptis. contra Donatist. lib. 1. ca 1.  Order, 
d Tom. 4. de fide, & operib. ca 7. & Tom. 6. de bono coniugali, ca 18. & 24. & Tom. 7. lib. de nuptijs, & concupis. ca 10.  Matrimony, and 
e Tom. 4. de vera, & falsa paenitentia ca 10. & ●5. Tom. 6. de adulterin. coniugijs ca 28. Tom. 10. li. 50. homiliar. hom. 41. & hom. 49. ca 3. & Tom. 8. in Psalmum 63. circa medium.  Penance. He 
f Tom. 10. li. de tempore Serm. 251.  also sharply rebuketh those that either neglected to hear Mass, or did not stay in the Church so long as to the end of Mass, or showed themselves so cold and wearisome in God's service as to speak to the Priest to abbreviate, or be short in his Mass. Therefore undoubtedly neither Protestant, nor Puritan, but a 
g Possidius in vita eius.  Monk, institutor of Monks, and strongest maintainer of our Catholic doctrine.  
S. Gregory was first a 
h joh. Diaconus in vita eius. lib. 1. ca 6. 25. & 39  Monk, than chosen Abbot, then created Cardinal, and afterward elected Pope of Rome. In which dignity he lived 13. years, and odd months, and died the year of our Lord 604. He wrote in the allowance of 
i Lib. epist. 7. ca 35.  Images, approved the making of 
k Eod. lib. cap. 109.  pictures in the walls and windows of the Church, terming them the instruction, or books of the unlearned, and reprehended the 
l Ibid. & lib. epist. 9 ca 9  breaking, or defacing of them (only upon abuse which some idiots committed) as a thing not lawful, and scandalous. He appointed the Monk 
m Tom. 1. li. 4. dialogorum. ca 55.  Preciosus to say Mass 30. days together for justus his fellow Monk deceased. He relateth 
n Ibid. ca 57  two miracles which God, through the sacrifice of the Mass, most admirably wrought. One, upon a Captive, whose fetters so often fell off, as his wife believing him to be dead, procured Mass to be said for his soul. The other upon a Shipman named Baracha, who through the same most sacred and propitious oblation was, being reputed to be drowned, very miraculously fed, and delivered after shipwreck. He augmented 
a Platina, & johannes stella in vita eius.  the Litany, ordained the 
b johannes Diaconus li. 2. ca 18.  stations at Rome, incited to the going 
c Ipse B. Gregorius li. 2. epist. ca 21.  on pilgrimage, and visitation of holy places. He greatly 
d Idem ibid. cap. 42.  affected to see, and reverence the coat of S. john Evangelist, and trusted to receive spiritual profit thereby. He 
e Lib. 7. epistolarum ca 126.  sent a piece of the Holy Cross, 
f Lib. 1. epist. ca 29. & 30. & li. 6. epistol. cap. 189. & lib. 11. epist. ca 67.  Powder filled off from S. Peter and S. Paul's chains, some of 
g Lib. 7. epist. ca 126.  S. john Baptists hair, and the 
h Lib. 5. epist. ca 150.  relics of other Martyrs, to several great personages for benediction, and veneration sake. He travailing in the gout, and enforced oft to keep his bed for his greater ease, rose 
i Lib. 8. epist. cap 35.  notwithstanding to say Mass upon festival days, as himself wrote of himself to Eulogius the Patriarch of Alexandria, and also approvingly witnesseth that 
k Lib. 7. epist. cap. 29.  Mass was daily said at Rome in veneration of Saints. He wrote a letter to Melitus to tell S. Augustine our Apostle than consecrated Bishop of Canterbury, that he should not destroy the temples of the idols in our country, but break the idols, and sprinkle 
l Lib. 9 epist. cap. 71. & Beda de gestis Anglorum lib. 1. cap. 30.  holy water about the same temples, build altars, and put relics in them. Therefore undoubtedly neither Protestant, nor Puritan, but a Monk, and Pope, and zealous propagatour, and patron of Catholic religion.  
To say, that the assertions and points precedent were Navi patrum, the moles or blemishes, that showed them to be men subject to error, and not to have seen all things, were in our judgement idleness enough, and greatest repugnancy; for let them be holden for Saints, or saved souls (which we think no man of modesty, or yet of Christianity, will deny) it followeth directly to be impossible (we mean if they died in the unretracted faith they professed in their books, as hitherto none of those who are most against our religion, ever durst to make open doubt thereof) that the foresaid positions, and points can be false, because if they should be false, and they contain, as than they should do, very damnable superstition, and highest idolatry, (as approving vain doctrine, vain reverence, vain sacraments, vain and impious rites, and adoration of bread in stead of God, (than which, nothing is more abominable or idolatrous) it can not be, most assuredly it cannot be, even by the principles of our common Christian faith, that the foresaid doctors be Saints in heaven, but contrarily, most accursed reprobates in hell, understanding as is before rehearsed, that they died in the belief they maintained in their writings.  
Again, to say, they understood not the Scriptures, as well as doth the best learned Protestant, or Puritan, and that through such fail, and lack of heavenly guidance, they unwittingly slided into their errors, were to imagine Chimeras, or some thing that were more strange, and monstrous: for what help enjoyeth the Protestant, or Puritan, that they enjoyed not? and they had many which the other have not. They were a thousand years, and more, nearer unto Christ, his Apostles, and their Disciples, than the eldest Protestant, or Puritan, that can truly be named, and consequently as like, if not more like, to hear, retrieve, and learn the truth, than any of the other two Professions. They made Comments upon all, or the most difficult parts of holy Scripture, they beat out the way, and unsealed the hard, and hidden mysteries thereof, they laid the groundworks of school divinity, broke the ye, and reconciled all the differing passages, which in the letter seemed to impugn, or contradict one the other.  
Or must it be conceived, that these holy men working, and thorow-piercing into the self bowels, and abstrusest depth of all divinity, and that very excellently, by the grant of our adversaries themselves, could so mainly and contradictorily err in matters of less difficulty, as are the points controverted? No, no, it cannot justly be so conceived, but rather, that the infinite providence and goodness of almighty God, because he would not have so sacrilegious a conceit harboured against the principal Doctors of the Church, hath in every of their lives and deaths miraculously attested the contrary, if so much credit at least may be given to the written lives of Saints, compiled by venerable personages, and received by many ages, as there is given to the relation of Plutarch's lives, or Caesar's Commentaries.  
S. 
a In vita S. Ambrosijs.  Paulinus reporteth that S. Ambrose, being on a certain time in Rome, was invited by a noble woman there, to come, and say Mass in her house, who yielding to the request, an other woman sick of the palsy understanding thereof, caused anon herself to be brought in a chair, into the room where S. Ambrose was, and kissing his garments, presently therewith recovered her health, and the perfect use of her limbs. Again the same 
b Ibidem.  author recordeth, that justina wife to Valentinian the Emperor, byring a murderer to kill S. Ambrose, for the exceeding hatred she bore unto him, who coming into his chamber, and lifting up his arm with his sword drawn, to give him his death, incontinent, his arm waxed so stiff, and benumbed, that he could neither strike therewith, nor move the same, but in confessing (which was no less miraculous) who employed him in so outrageous a fact, the use of his arm presently returned, and he became as nimble therein as ever before. Other proofs of Gods special love towards this saint, might be alleged, as 
c Ex Paulin●, & 2. hist. Eccle. Ruffini libro. ca 11. & Severo Sulpitio in vita B. Marti●●  his miraculous election to the Bishopric of Milan, his long ecstasy, with which he was taken at the altar, when S. Martin Bishop of Turon died; his prediction of the day of his death, before he fell sick: the three visions or admonishments, given by the voice of God himself, to Honoratus bishop of Vercella, for his repair to the said saint, when he lay a dying, and for ministering unto him his last Viaticum, the body of our Lord: These, we say, might be alleged for testimony of his holiness. Nevertheless we will content ourselves with the rehearsal only of that miracle which 
d Vbi supra.  Paulinus mentioneth of an obstinate Arian, who being present at a sermon of saint Ambrose, saw (and was thereupon converted) an Angel to stand at his ear, whilst he was preaching, & appeared to suggest unto him the words he spoke to the people. All which are evident arguments of the saints true faith, his peculiar favour with God, and of the undoubted verity of his doctrine.  
Touching S. Hierom, although both the joint censure of the 
a Sub Innocentio 1 anno Christi 402.  Milevitane Council, consisting of 59 Bishops, whereof S. Augustine was one, giving him the attribute [Holy] in his life time, and the 
b In decreto de apocryphis Scripturis circiter annum Christi 1495.  testification of S. Gelasius, and of 70 other Bishops in session with him, surnaming him blessed, and most blessed after his death, be argument sufficient to prove his sound faith and holiness; as also that our Saviour most comfortably appeared unto him in the hour of his death, as Marianus Victorius, and other writers of his life, affirm: Yet because we desire to be more full in this point, we think it necessary, having choice of miracles, to recite a few of many. S. Hierom 
c Eusebius Cromonensis discipulus B. Hieron. in epist de mort eius, ad Damasum Portuensem episcop. Habetur in cal●e Tom. 9 & creditur esse eiusdem, teste Censura Reatim episcopi Amerini in eundem Temum.  drawing near to his end, the blessed sacrament of the Altar was brought unto him, which having received, and holding his arms across over his breast, said the Hymn of holy Simeon, and presently as that was ended, there appeared so glorious a light in the room where he lay, as the exceeding brightness, and splendour thereof piercing and dazzling the beholder's eyes, none that were present could any while endure to look thereon; which continuing some space, companies of Angels were seen, odoriferous smells felt, and a voice heard, saying, Come my beloved, it is time that thou receive thy reward for thy labours manfully sustained in my cause. Being dead, the blind, deaf, dumb, & sick were 
d Ibidem.  healed, some by touching, some by kissing his body. Likewise the possessed brought in presence of the corpse, the devils going out of them, cried, 
e Ibidem.  Holy Hierome, why dost thou thus grievously torment us? thou wert always our scourge, both living, and now dead. What need more recitals? God seemed so wonderfully tender, and zealous of his servants fame, and honour, as 
f Ibidem.  when a certain Heretic enraged with envy, against the working of the foresaid miracles, and wishing that the body were burnt; himself was presently by fire descending from heaven, consumed to ashes: whereupon many other infected with the same heresy, were perfectly converted. Wonderful things! but they are saints that report them, saints that wrought them, and 
g Psal. 67. vers. 36.  God is admirable in his Saints.  
We have been long in the Narrations precedent, wherefore our briefness in the two that follow must be the greater. Possidius Bishop, and disciple of S. Augustine, who lived almost 
a Cap. vlt. de vita Augustin.  forty years familiarly with him, as himself writeth, affirms 
b Cap. 29. ibid.  that he knew S. Augustine, both when he was Priest, & after he was Bishop, to have (being absent) expelled devils from out the possessed, by means of his prayers, and tears for them: And that in his deathbed, he 
c Cap. eodem.  cured a sick-man, by laying his hands upon him, whom God by vision had commanded to repair to that end unto him. By which miracle his divine goodness intended no doubt, as it were with his own hand, and seal, to testify to the world, and all posterity, the holiness of his servant, and the truth, and piety of the doctrine he had taught.  
Concerning S. Gregory, his 
d johann. Diaconus lib. 2. cap. 22. de vita B. Greg.  receiving of an Angel, and of 
e Ibid. cap. 23.  the Lord of Angels in the persons of poor Pilgrims to his table, is sufficient proof of his sanctity, and of God's extraordinary love towards him. And that he taught no heretical, superstitious, or false doctrine, it is likewise manifest, by the sitting of the holy Ghost on his head, in form of a Dove, at the time of writing his boobes, as 
f Apud johan. Diac. lib. 4. cap. 69. de vita B. Gregorij.  Petrus Diaconus a dear familiar friend of S. Gregory's, and much conversant with him, witnesseth to have seen most often. How powerable also this holy Doctor's prayers were with God, it well appeareth by this, that for the 
g Idem lib. 2. cap. 41.  conversion of an incredulous, and misbelieving woman, thinking the bread which herself had made, could not be changed into the body of Christ, he both turned a sacred host into appearance of flesh, and after again into the form of bread, as it carried before. Which with other manifold miracles of his, most clearly testifieth, that he was neither of ill life, nor ill belief, but holy in the one, and Apostolical in the other.  
Neither did the said four Doctors (a consideration of much importance) differently teach, or one impugn the other in any of the points of doctrine above mentioned, but they all concurred in one uniformity of opinion without contradiction, or least show of dissent. Yea not only these four most renowned Clerks, the chief lights of God's Church next after the Apostles, agreed most uniformly, as we have said, in the foresaid controverted points of religion, but all the primitive writers conspired likewise in the same. As in proof of the sacrifice, use, and holiness of the Mass. 
a Apostolicar. constitut. li. 6. ca 23. & epist. 2. & 3. de officio sacerdotum, & clericor.  Clement consecrated 
b Tertullian. de prescript. cap 32. Epiphanius haeresi. 27. Ruffinus in praefati libri Recognitionum.  Bishop of Rome by S. Peter. 
c Ecclesiasti. Hierar. cap. 3.  Dionysius Areopagita S. Paul's 
d Act. 15.  disciple, and by him 
e Heldumus Abbas.  ordained Bishop of Athens: 
f Epist. ad Smyrn.  Ignatius S. john Evangelists 
g Simeon Metaphrastes in vita eius.  auditor, and by common consent of the Apostles assigned Bishop of Antioch. 
h Aduersus haeres. lib. 4 ca 32. & 34 & lib. 5. ca 2.  Irenaeus scholar 
i Feu-ardentius in vita eius.  to S. Policarp, and he scholar to S. john: Pope 
k Epist. 1. cap. 2.  Anacletus the fourth from S. Peter: Pope 
l Epist. 1. cap. 4.  Alexander the second from Anacletus: Pope 
m Epist. ad omnes universaliter cap. 2.  Telesph●rus the second from Alexander, with others their next successors, 
n Apud Gratianum de consecratione distinctione 1. cano. omnes Basilicae.  Higinus, 
o In Codice 5. librorum li. 4. ca 117.  Pius, 
p Apud Burchardum lib. 5. ca 29. & juonem part. 2. cap. 98.  Anicetus, 
q Apud Gratianum de cons●crati. dist. 1. cano. hoc quoque.  Soter, all received Saints, and Martyrs. Also the Liturgy of the church of Rome delivered by S. Peter, the Liturgy of the church of Jerusalem written by S. james, the Liturgy of the church of Alexandria composed by S. Mark, the Liturgy of the church of Milan made by S. Barnabas. The Liturgy of the church of Cappadocia, compiled by 
r Ploruit circiter annum. 370.  S. Basil. The Liturgy of the church of Constantinople set forth by S. 
s Floruit anno Christi. 380.  Chrysostome: And likewise the Liturgies of the Aethiopian, Syrian, and Armenian churches, which all with some other do most clearly witness the sacrifice, use, and veneration of the Mass, and do also approve the ceremonies, and divine mysteries represented, and expressed therein.  
In like manner for proof, and direct evidence of the ancient practice, fruit and obligation of auricular Confession, S. 
a Apostolicar. constitut. lib. 2. cap. 33. & epist. 1. ad jacobum fratrem Domini.  Clement, S. 
b Epist. 8. ad Demophilum.  Dionysius, S. 
c Aduersus haereses lib. 1. ca 9 floruit circiter an. 160.  Irenaeus, 
d Homil. 2. in Leviticum. & Hom. in Psal. 37. floruit 230.  Origen, 
e Lib. de paenitentia cap. 10. & 12 floruit 200.  Tertullian, S. 
f Lib. de lapsis floruit 250.  Cyprian, 
g Li. 4 divinar. constitution. ca 17. floruit 320.  Lactantius, who so highly advanceth Confession, as he maketh it one distinctive note 
h Idem cap. vlt. eiusdem libri.  of the true Church, S. 
i Serm. in illa verba Profecti in pagum qui cu● adverse. etc. floruit circiter annum 340.  Athanasius, S. 
k Canone 18. in Matthaeum flor. 346.  Hilary, 
l Lib. de paenitentia, & confess. flor. 350.  Pacianus, S. 
m In regulis breui●rib. regula 229. & 288.  Basil, S. 
n Tom. 5. lib. 2. de sacerdotio.  Chrysostom, S. 
o Epist. 80. ad episcopos Campaniae, & epist 91. ad Theodorum Foroiulij episcopum flor. 450.  Leo, with other writers of best note in every age since Christ's time hitherto. And as the primitive and ancient Fathers and Saints do yield their abundant testimony in confirmation of these two points, so do they undoubtedly also afford, if this place would give leave, to particularise, very ample evidence in all the other points before mentioned, and in question between us and our oppositors. Nay, if we may be so bold as to deliver our opinion plainly without concealing aught in this matter: the manner that our adversaries use in citing places out of the ancient Fathers against us, is but the study of mere wrangling, and no other than a demonstrative token of an exceeding contentious spirit, wilfully affecting to blindfold and misled itself. For were they sincere and loved truth above all things, they could not possible dismember, wrist and pick out sentences of their works, in the order and to the purposes they do, not letting to rack their words to a sense which the writers never meant: yea contrary oftentimes even to the general scope and drift of those books whence they cull the pieces they allege, contrary to the evident letter and plain passages of their other writings, contrary to the faith they professed, lived and died in; contrary to the religion of the age they wrote in; contrary to the doctrine of the Church that first admitted them for Doctors, or received them for Saints; contrary to the profession of their lives and state of vocation; contrary to the language and nature of their own deeds; to the titles and dignities they held, and to the opinion and censure which all former ages retained of such their parcels of writing. So that words, and words commonly disjointed from that went before, or followeth after, must balance, and bear more sway and credit for condemning us of error, than the writers lives, self deeds, their practice, profession, other their works, or never so many apparent testimonies of theirs to the contrary for the truth of our religion.  
27. A religion, of whose doctrine and communion in Sacraments all the Saints in the Calendar, the patrons of Churches & countries, converters of nations to Christianity, all personages of either sex memorable for holiness, for renouncing the world, for mortifying their appetites, for surrendering their wills, or for any other excellent, and true virtue, were, and so lived, and died, as the authentical legends of their lives, and other ecclesiastical writings do testify, and bear apparent record to the whole world.  
28. A religion not destitute of any kind of proof; but her positions confirmable by Scriptures, by Apostolical institutions, by Counsels ecumenical, and provincial, by Fathers, Doctors, reason, histories, chronologies, prophecies, visions, revelations, miracles, traditions, and by all these, and other like heads, we say, confirmable, without wrest, strain, or flying to tropes, or figurative speeches. So as these words in the Canticles seem only verifide of our church, and religion, Thy neck (that is the puissance of Christ's Church) is as 
Cantic. 4. v. 4.  the tower of David, which is built with bulwarks, a thousand shields hang on it, all the armour of the strong.  
29. A religion, which 
a Act. 2.  beginning at jerusalem, hath as a river through the length of her course ever more and more increased, and spread itself, as it was prophesied that the Church of Christ should, 
b Psal. 2. 8.  I will give thee (saith God the Father to God the Son) nations to thine inheritance (which is his Church) and the ends of the earth to thy possession: 
c Esay. 2. 2.  All nations shall run unto her. 
d Dan. 7. 14.  All people, tribes, and tongues shall serve him. 
e Esay. 60. 10.  The sons of strangers (that is of the Gentiles) shall build up her walls, and their Kings do service unto her. Now that these, and innumerable other like predictions and prophecies are only found true, and fulfilled in our Catholic Roman church and religion, both the several conversions of nations unto her, and the infinite multitude dispersed everywhere of her believers, do, as nothing can more, clearly testify: And how greatly it spread itself, even when it first put forth after the death of our Saviour, it appears by the several people & nations to whom S. Paul directed particular Epistles, namely, the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Hebrews, by mission of the Apostles into all quarters of the world to preach the same, by S. Peter's writing to the jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bythinia, by the contents of the 2. and 4. Chapters of the Acts of the Apostles, where the conversion of 8000. is specified through two Sermons preached by S. Peter. Likewise what ample, and most marvelous increase it took afterward in the second age, 
a In dialogo cum Tryph.  justinus Philosophus, 
b Lib. 1. cap. 3.  Ireneus, and 
c In Apolog. cap. 37. & adverse. judaeos ca 7. & 8.  Tertullian do witness. And so doth 
d De vit. Philosoph. in Aedesio.  Eunapius Sardianus a profane writer, and enemy of Christian religion, 
e Vit. Constantini li. 3. ca 24. & sequ. & cae. vlt.  Eusebius, 
f Lib. 1. ca 12.  Socrates with others for the third age.  
And touching the succeeding Centuries, to the end it may appear how our Catholic religion did in every age spread and dilate itself according to the former prophecies, we will recite a few of many Nations that were converted in every Country to the same.  
In the fourth age were converted the Bessites, Dacians, Geteses, and Scythians by 
g S. Paulinus de reditu Nicetae in Dac.  S. Nicetas Bishop of Dacia to the Catholic Roman faith. The Morins, and nervians by 
h S. Paulinu● epist. 26.  Victricius Bishop of Rouen▪ And within the compass of this century 
i Epist. 3.  S. Hierome also writeth that other Nations were converted, as the Armenians and Huns, adding 
k Idem epist. 7.  that troops of Monks came daily from India, Persia, and Aethiopia unto him.  
In the fifth age the Saracens by 
l Cyrillus in vita S. Euthymij apud Metaphrasten die 20. janu.  S. Euthymius Monk, and Aspebetus. The 
m Socrates lib. 7. ca 30.  Burgundians upon this motive of seeing Gods especial and most singular favours and protection towards the Roman Christian Monarchy in times of distress. The 
a Prosper adversus collatorem in fine.  Scots by Palladius, sent 
b A. D. 429.  by Pope Celestine, the French 
c Gregor. Turon. de gest is Franc. li. 2. ca 31.  by S. Remigius Bishop of Reims, and 
d Albin. Flac. circiter A. D. 499.  S. Vedastus Bishop of Arras.  
In the sixth age the 
e A. D. 565.  Northern Picts by 
f Beda de gest. Angl. li. 3. ca 4.  S. Columbus Abbot The 
g A. D. 589.  Goths by 
h Gregor. Turonen. Hist. Fran. lib. 8. ca 41.  Leander Bishop of Sevil. The 
i A. D. 590.  Bauarians by 
k A. D. 594.  Rupertus Bishop of Worms. The 
l Gregor. epist. lib. 3. ca 29. & 27.  Barbaricinians by 
m A. D. 596.  Foelix Bishop, & Cyriacus Abbot. The 
n Beda de gest. Angl. lib. 1. ca 23.  English by S. Augustine, a Benedictine Monk, sent by Pope Gregory the Great.  
In the 7. age, the Flemings by 
o jaco. Mayer in Chron. Flandriae. 649.  Eligius: the Westphalians by the 
p Fasciculus temporum.  two Eualdes, after honoured with the crown of martyrdom: multitudes of Spaniards by 
q Volaterranu● lib. 21. & Vincentius lib. 23. ca 92.  S. Andonius, chief through the miracle he wrought in calling store of rain from heaven by his prayers, when in seven years before there had fallen none in that place: The people of Franconia by 
r Sigibertus in Chronico. 688.  Chilianus sent by Pope Cuno: and the Frisians by 
s Trithemius de Regib. Franc●●um 696.  S. Willibrode an Englishman, employed in that holy work by Pipin King of France, and Pope Sergius the first.  
In the eight age, the 
t Hedio lib. 6. ca 17.  Hassuts, 
u Chronic. Isanacense.  Thuringians 
x Mutius lib. 7. & Hartmannus Schedel in Chro. state 6.  Erphordians and 
y Willibaldus in vita Bonifacij 722.  Cattians by S. Boniface, an English Monk: the Lumbards' by Sebaldus 
z Hartmannus ubi supra.  sent by Pope Gregory the second. The jews of the City of Berythum 
a Crantzius in metrop. lib. 1. ca 9 & Magd●cent. 8. tit. de Propagat. 785.  by the bleeding of a Crucifix, which the said jews had contumeliously stabbed, and the blood whereof cured all diseases. The two Saxon Dukes 
* Witekindus saw this vision at Wolmerstadium on the feast of Easter, when the Camp of Carolus magnus lay there.  Witekindus and Albion, by a miraculous sight which Witekindus saw whilst he was but in a new and doubtful disposition of becoming Christian, to wit, a fair child descending from the Priest's hands into the mouths of the receivers, when, celebrating Mass, he delivered the sacrament of the Altar to Communicants.  
In the ninth age, the 
a Adamus li. 1. ca 16. & 17. & Grantzius in metrop. lib. 1. ca 19 826.  Danes, and Suethens, by S. Ausgratius' Monk: the 
b Blondus Fl●. Deca. 2. li 2. 840  Bulgarians by S. joannicius: the 
c Helmoldus li. 1. ca 6. & li. 2. ca 12. in hist. Scla●.  Rugians by the Monks of Corbeia: the 
d Theodomarus Episcopus Iu●aniensis ad joannem Pontificem.  Moravians, by Withungum: the 
e Zonara's tom. 3. & Cedrenus. 875.  Rhossits upon evidence of the miracle ensuing. They demanded of the Priest, whom their Emperor Basilius Macedo sent unto them to teach them the Christian Catholic faith, by what powerful and divine sign, he would witness the truth of his doctrine. The sign was, that if the book wherein the said doctrine was written should not burn being cast into the fire, than they all with one accord would presently believe and receive his doctrine. A great fire was made, and the Priest putting the book (which was the holy Bible) into the midst thereof, said with a loud voice, Glorifica nomen tuum christ Deus, Christ our God glorify thy holy name. The flames gave place to the book, and the book lay so long in the fire as the people themselves thought meet, and when it was taken out, it appeared sound, whole, and no one leaf either scorched or blemished.  
In the tenth age the Polonians by 
f Adamus li. 2. ca 7. 8. 10. 11. & D●●maru● chron. lib. 2. 971.  
f Cromerus, & alij de reb. Polonorum. 965.  Aegidius, Tusculanks, and others sent by Pope john the 13. The slavonians by 
g A. D. 989. h Cartuitius in vita St●ph. Hungar. reg. ca 1. 2. & 3. & Aeneas Syl●i●s Hist. Bohem. ca 16.  S. Adelbert, and the 
h A. D. 1012. Helmoldus li. 2. ca 13. & Mar. Crom. lib. 7.  Hungarians by 
i Aeneas Silvius.  another Adelbert surnamed their Apostle.  
In the eleventh age the 
k A. D. 1106. Bozius lib. 4. ca 5.  Vindians, and multitudes of Prussians, beside the reclaiming of the lapsed 
l Circiter A. D. 1150. Ranulphus li. 7. ca 22.  Hungarians.  
In the twelfth age, the Pomeranians, the Norwegians, by Nicholas an English Monk, employed in that holy work, by Pope Eugenius the third: The which Nicholas was afterward chosen Pope of Rome, and named Hadrian the fourth, and gave the dominion of Ireland to king Henry 2. 
Stow in anno 7. Henrici 2.  with condition of propagating the Christian faith there; of preserving the rights of the Church entire, and inviolated, and of paying a yearly pension of a penny for every house in the Kingdom.  
In the 13. age, the 
a Anno Dom. 1205.  Livonians, by 
b Crantzius lib. 7. cap. 13.  S. Medardes, the 
c An. Dom. 1230.  Lituanians by 
d M●rtinus Chromer. lib. 8.  the knights of S. Marry, the 
e Anno Dom. 1270. Sabellicus, & G●ili●lmus de Nangiaco.  Emperor Cassanes with innumerable Tartarians.  
In the four●teenth age, 
f Anno Dom. 1300 Niceph. Gregor. Histor. lib. 4.  Azatines Emperor of the Turks, the Isles of the Canaries, the 
g Anno Dom. 1344. Bozius lib. 4. cap. 5.  revolted Lituanians, the 
h Anno Dom. 1346. Sebasti●nus Munsterus in Cosmograph.  Cumans, the Bosnians, the Lipnensians, the Patrinians, and other Sclavonian nations, by Pope Clement the 6. and Lewes king of Hungary.  
In the fifteenth age, the 
i Anno Dom. 1350. Michael. Rit. lib. 2. Bonfin. deca. 2. lib. 10.  Samogetians the kingdoms of Bentonine, Guinea, Angola, and 
k Anno Dom. 1412. Martin. Chrom. lib. ●8.  Congo.  
In the sixteenth and last age, to speak in general, without descending to any particulars, more 〈…〉 inces', Nations, and numbers of rich Kingdoms, and Empires, were brought to the knowledge of Christ, and embracing the catholic Roman faith, by the labours of the Dominican and Franciscan Friars, and the fathers of the society of jesus, God attesting his cause and truth by several miracles, than all Christendom twice, yea, perhaps more than thrice told, contained before: which, beside the record of all Cosmographies, and Histories of this subject, may plainly be demonstrated in that before the last centenary, or not many years different, the Christian Religion extended not itself beyond the river Ganges Eastward, and the Isles of the Canaries in the West, which scope and space is counted no more than of an hundredth and twenty degrees; but the circuit of the world, which is now sailed, and every, or most where, ports of Christians found therein, is of three hundred and threescore degrees, which is full out thrice 
l Anno Dom. 1485.  as much.  
The few precedents (most renowned Prince) collected out of many that might be added, do very clearly show, not only that the above-rehearsed, and other prophecies, and promises of God of dilating the place of his Tents, and of spreading 
Esa. 54. ●.  out the curtains of his Tabernacle, that is, the bounds of his Church, (Christ's Spouse and temporal Kingdom) are to the eye fulfilled, in the increasing societies, and continuance of our religion, but that also the Word of wisdom, and the word of knowledge (graces given by the testimony of Saint Paul, 
1. Cor. 12. ●.  in the Church, by the holy Ghost, to the profit of others) have their residences in the teachers of our religion, and that in how eminent and most powerful manner, the conversion of the former Nations beareth most apparent witness, for there can be no doubt made, but that some, if not the most part of the foresaid Nations and sorts of people, were of excellent dexterity and judgement, and therefore very unlike that they were led away, specially from the religion and rites they were bred and borne in, without store of  and substantial reasons moving them thereunto. And it is as little questionable, whether some of them were not also of a knotty; untractable or untameable nature, of a proud, obstimate and haughty disposition, drowned in uncleanness, and delighting in the varieties of liberty: lets and strongest impeachments of embracing the discipline, pureness and austerity of our Christian catholic religion: and the conquering of them a plain demonstration that their Converters (all stout professors of the Roman religion) ●aught that doctrine, which the Prophet calleth a law, converting souls: and the Apostle, the lively 
Psal. 18. 8. Heb. 4. 12.  and forcible word, more piercing than any two edged sword. Likewise that they fought not with the leather sheath, the letter only of Scripture, but with the letter and true sense, which only is the Sword of the spirit, that reacheth unto the division of 
Ephes. 6. 17. Heb 4 12. Luke 1. 79. Esa. 30. 23.  the soul. The bright Candle (Luke 11. 37.) that illuminateth those that sit in darkness. And the seed to which God promiseth to give rain for the rich fructifying thereof. And finally, that they were also true imitators of the Apostles in doctrine and office, as becoming Fishers of m●n, drawing them out of▪ 
Matth 4. 1●. & Mark. 1. 17.  the Sea of infidelity, into the harbour of Christianity, a badge or attribute given to the Apostles, and verified in none but in catholic teachers. Neither did then, nor doth now the word of wisedom● and knowledge (a gift proper to God's Church) 
1. Cor. 12. 8.  work in our catholic teachers upon Infidels only, but the same extended and still extendeth his power and divine efficacy to the bringing forth of as rare or more rare effects, upon believing Christians, namely, in exciting men and women of all ages and estates, even 
a 
●amba King of Spain. Hugo King of Province. Rachis King of Lombardie. Sigismundus King of Burgundy. V●remundus King of Castille. Ranimirus King of Arragon. Ethelred, and K●neredus Kings of Mercia. Sigebert. Kings of Northumberland. A frod. Ceolulphus. Egbert. S●bba, Kings of England. Offa, and Ina. Henry he fourth, King of Denmark. Carlomannus King of Almain. Trebellius King of Bulgarie. Cazimirus King of Poland, and others.   Kings, 
b 
Radegund Queen of France. Margaret Queen of France. Brigit Queen of Sueden. Etheldreda Queen of Northumber's. Sexbarga. Q. Q. of Westsaxons, & others. Ethelburga.   Queens. 
c Lotharius Earl of Romans, and others.  Emperors, 
d Richardix wife of Carolus Crassus Emperor. Chunegundis wife of Henry Emper. and others.  and Empresles to relinquish the world, renounce the pleasures and delights thereof, and devote and bind themselves to a poor, chaste, and obedient life, under the command and direction of others: Of which religious companies some eat no flesh but in time of sickness only, or other necessity, and observe both silence, and solitariness, as do the Benedictines; some never eat flesh at all, wear always shirts of hair, go not forth of their Cloisters, nor speak to their fellows but with leave, as do the Carthusians: some neither eat flesh, eggs, nor white-meats, and fast three parts of the year, as do the Bouhomes; Some discipline themselves sundry times in the week, or daily go barefoot, touch no money, have nothing in proper nor in common, and beg their food from door to door, as do the Capuccines: some attend the sick in all diseases, assist them with ghostly counsel, provide them Sacraments, and bury their dead bodies as do certain fraternities: some cleanse ulcers, and festered sores, nor refuse any office, how base and loathsome soever about impotent cripples and lazars, as do the Nuns of S. Elizabeth's order: And all these, with other divers orders, that after another manner labour to mortify themselves, and do good to others, he upon no other beds but of straw, rise at midnight, sleep little, and spend much time in prayer, and meditation. Which are no conditions of life, that either 
a Rom. 13. 14  make provision for the flesh in concupiscences, or 
b Galat. 5. 16.  do seek to accomplish the desires, or 
c Titus. 3. 3.  serve the voluptuousness thereof (sins which the Apostle forbiddeth) but rather forms of life that 
d Galat. 5. 24.  crucify the flesh, with her vices, and concupiscences, do 
e Galat. ●. 19  nail them to the Cross with Christ, and render both 
f Galat. 6. 14.  the world crucified to those that so live, and them to the world. Virtues which by the testimony of the same Apostle 
g Galat. 5. 24.  make their doers the servants of Christ, and 
h Galat. 2. 20.  to live now not they, but Christ in them. Effects of no false religion.  
30. A religion, from which Countries either departing. or mingling other doctrines with it, made present wrack of their former felicities, falling either into flat Apostafie, or most lamentable bondage, or both. The instances are: The 
i Theodoretu● lib. 4. cap. 32. Sozomen. lib. 6. cap. 37.  Goths, while they remained Catholic, flourished and enlarged their territories, but becoming Arians, were shortly expelled thence by the Huns, than Infidels: The like, and by like occasion befell the 
k jornandes de rebus gest.  Dacians, Mysians, and Pannonians, by invasion of the Huns, Gepides and Rugians. The 
l Ex Aenea Silu●●, in Eur. cap. 16. 17. Anto. Sabel. Enne 10. lib. 6. & ex Chronicis earundem Nationum, alijsque Historijs.  Dalmatians, Gaulls, Britanes, Spaniards, and the Africans by superinducing or mixing, one the heresy of Manichaes, another the heresy of Vigilantius, the third the heresy of Pelagius, the fourth the heresy of Priscillian, the last the heresy of Donatus, with the catholic religion, were conquered, and supplanted, the Dalmatians by the Turk, the Gauls by the French, the Britain's by the English, the Spaniards by the Goths, the Africanes by the Vandals: To which may be added the Germans, wasted and subjecteth by A●tila to the signory of the Huns after the Arian heresy had rooted itself in several quarters and provinces of their Country: The inhabitants also of the city julinum, who being converted to the 
Ortelius in Rugia. ex Saxone Helmold● & Cran●zio.  Roman faith, and falling again from it were all consumed, both citizens and city with fire from heaven. Touching the Countries in the East, after they began to dishonour themselves▪ with new doctrines, they so fast ratine headlong therein, (an inseparable property of all heresy, because they are unbounded, and lack a defining and binding power) that in short while after, to wit, in the reign of Heraclius the Emperor, there were on foot 
d Nic●ph. lib. 18. 45. jacobitans. Georgians. Theopaschite. Armeniaens. Monophysites. Agnoetans. Staurablatans'. Monothelites. Severites. Aphtarthodocites. Phantasiasts. Manichaes. Tetradites. Tritheites. Arians. Nestorians.  sixteen several sorts of belief: but what followed? First, Chosroes king of the Persians sacked jerusalem, and much weakened the Empire: Then, (Heraclius the Emperor turned Monothelite) Mahomet that infernal monster, being made the Captain of the Saracens, took Syria and Egypt, Anno Dom 635. Mesopotamia, An. Dom. 639. and afterward all Africa: Finally we think that in the revolution of the fifteen first ages, the Nation or kingdom cannot be named, which forsaking the catholic Roman religion, or not keeping it whole, and inviolated, was either not conquered, or miserably torn by civil division and slaughters.  
31. A religion, whose professant company or congregation, hath been evermore since the first planting thereof, very visible and perspicuous; as the several resemblances, parables and figurative speeches, used in holy Scripture, do clearly testify, that the true Church and Spouse of Christ should ever be, comparing her to a 
a Psal. 18. 5.  tabernacle placed in the Sun: to a 
b Esa. 2. 2.  mountain prepared in the top of mountains: to a 
c Matth. 5. 15.  City, situated on a hill: to a 
d Matth. 3. 12. Luke 3. 17.  Floor: to a 
e Mat. 13. 47.  Net: a 
f john 10. 16.  sheepfold: a 
g Luk. 14. 16.  great Supper: a 
h Mat. 21. 33. Luke 20. 9  Vineyard etc. and her doctrine to a 
i Matth 5. 15.  Candle put upon a candlestick, shining to all that are in the house, that is, in the world, as 
k Tract 2. in epist. joan.  S. Austen understandeth the place: things that are all, most visible and obvious to weakest sense, and therefore do prove, that the true Church ought to be always visible, and apparent to the view of others. Neither is the word [Church] to be found throughout the whole body of Scripture, to signify other than a visible known multitude: and the reason is plain, why it must so signify, because it were otherwise impossible for any one, to join himself to the true Church, persevere therein, obey the head, and be subject to the Prelates thereof, (which all are bound to do by the express word of God, law of nature, and under heaviest 
Matth. 18. 17. Ephes. 5. 23. Hebr. 13. 17.  curse and censure of damnation) if the Church were, or could be invisible, or not remonstrable. For unto things hidden & invisible, there can be no repair, no adherence, nor homage of duty, or tribute of obedience defrayed.  
Nay, to deny the perpetual visibility, and duration of the Church, were in great part to evacuate Christ's passion, and plainly to rob him of the end he suffered for: namely, to sanctify and cleanse his Church, as S. Paul witnesseth, and to render 
Ephes. 5. 26.  it glorious unto him: It were (the Church being, as the same 
Ephes. 1. 23.  Apostle writeth, Christ's body and the fullness of him) to make Christ a head bodylesse, and take, as it were, his totality or perfection from him: it were, to divorce our Saviour from his dearly beloved spouse form out of his side upon the cross, 
Ephes. 5. 29.  and inseparably joined in marriage with him: it were, to bereave his omnipotent Majesty of his house, kingdom, lot and 
1. Tim 315. Colos. 1. 14. Psal. 2. 8.  heritage upon earth: for such is his Church unto him, and so call●d in holy Scripture: yea, It were, directly to charge the Prophets, the Apostles, and even Christ himself, either with untruths, or absurdities: The Prophets; because these words are read in Esay: Thy gates (speaking to the future church of Christians) 
Esa. 60. 11.  shall be open continually, neither day nor night shall they be shut, that the strength of the Gentiles and their Kings may be 
Ca 61. 8.  brought unto thee. And in another place; I the Lord will make an everlasting covenant with them, and their seed shall be known among the Gentiles, and their branches in the midst of people. All that see them, shall know them, that they are the seed which our Lord hath blessed. What could be plainer spoken for proof, either of the visibility or perpetuity of Christ's Church? her gates (saith he) shall be open continually, shut neither by day nor night; and that God hath made an everlasting covenant with her, and that all that see her children shall know them, and know, that our Lord hath blessed them. The Apostles; because S. Paul writing to Timothy, teacheth him how he ought to converse in the 
1. Tim. 3. 15.  house of God, so terming the Church of God: now if the Church were invisible, the instruction must needs be vain and absurd; for none can converse in an invisible house. Again, S. Luke writeth, that the holy Ghost placed Bishops in the 
Acts 20. 28  Church of God, to rule the same: but who can rule a flock, that is either invisible or unknown? Christ himself; because he promised his Apostles to remain with them all days to the consummation 
Matth. 28. 20.  of the world: Which promise being made to the Apostles, was made to a visible Church: and for that they were not (being mortal) to live to the worlds end, the promise was undoubtedly made, to them, and their Successors in their persons: and therefore the Church neither ever to cease or become invisible.  
Neither can the reasons and places precedent be avoided, by the ignorant distinction of a visible and invisible Church, 
A fantastical apprehension of Wicliffe and his followers, walden's. to. 1. lib. 2. ca 8. & 9  understanding by the latter, the hid and unknown congregation of the Predestinate: because the Church, being a society of men, (as all writers affirm) and every society requiring of necessity some visible sign, badge, ceremony, bond, rite, profession, inrollement, or some other like ma●ke, whereby the members of the same may be known, one to the other, and also from others; which essential point failing in the company of the predestinate, they can no way possibly make up the reality, name or nature of a Church. For as S. Austen 
Contra Faust. lib. 19 cap. 11.  truly writeth, In nullum nomen religionis, seu verum, seu falsum, coagulari homines possunt, nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur. Men cannot be incorporate in any one name of Religion, either false or true, unless they be combined together by some community, or participation of visible seals or Sacraments.  
Again, this hid and unknown predestinate company, which must be thought to constitute an invisible Church, do either refuse, or not refuse to communicate with the false and adulterous church in ecclesiastical subjection, service, sacraments and external worship: If they do refuse, then is their company and church not invisible, but most visible and markable: and of the other side, if they do not refuse, then sith the false Church is by testimony of the holy Ghost, the 
Apoc. 2. 9  Synogogue of Satan, and her doctrine 
b 1. Tim. 4. 1.  the doctrine of devils; they must needs be guilty of damnable sin by such their partaking with her. And therefore their company not God's Church, because that multitude cannot possibly be God's church, wherein there are none 
c Ephes. 5. 27. Aug. contr. Donatist. post Col. cap. 20. & de doctr. Chr●sti lib. 3. cap. 34. & Retract. lib. 2. cap. 18. & epist. 48. ad Vincentium.  good, but all wicked dissemblers, and clokers of their faith. With the heart 
d Rom. 10. 10  (saith S. Paul) we believe unto justice, but with the mouth (understanding thereby all external actions) confession is made to salvation. And the same Apostle biddeth all men 
e Rom. 16. 17. Tit. 3. 10.  to avoid false teachers, and 
f 2. Cor. 6. 17.  separate themselves from them: yea 
g Ioh 10. 5.  not to follow them, but to flee from them, is a mark which our Saviour himself giveth, of distinguishing his true sheep from others. We would say by that is said, that perpetual visibleness, being an essential quality and note of God's church, and ever really existing with us, and in our religion, (as all sorts of testimonies in the world do witness) and in no other company or congregation soever: it followeth, that our church is the sole true church and spouse of Christ.  
32. A religion, in whose largeness and spreading amplitude over the whole world, the predictions and promise of our Saviour are verified, nor can take their truth and verification in any other sect or doctrine that ever was, or is at this day on earth. 
h Mat. 24. 14.  This Gospel of the kingdom (saith our Saviour) shall be preached in the whole world for a testimony to all nations. And by the pen of another Evangelist, 
i Luke 24. 47.  That penance should be preached in his Name, and remission of sins unto all Nations. And our Lord also compared this his Gospel to 
k Mat. 13. 31. Mark. 4. 32.  a Mustard seed, one of the least of all seeds in the beginning, but when it is grown, it maketh great boughs, so that the birds of the air (that is, as Expositors interpret, the greatest Powers, and the most wise of the world) come, and dwell under the shadow thereof, making their residence, happiness, and rest therein: A resemblance, and predictions, which cannot agree or fall in with any other religion, save only with the catholic Roman religion, and with this very fully, as the particulars precedent, and subsequent do clearly demonstrate.  
33. A religion, that hath always had (as the Apostle assureth God's Church should ever have, yielding also four weighty causes of the same) a perpetual visible continuance of known Pastors and Doctors, to the consummation of the 
Ephes. 4. 11.  Saints, the first cause: unto the work of the ministry, the second cause: unto the edifying of the body of Christ, the third cause: that now we be not children wavering, and carried about with every wind of doctrine, the fourth cause: and this, until we meet all into the unity of faith, that is, to the world's end. Which successive and ever continuing duration of Pastors and Doctors (the same being also promised before to the true christian Church by several 
a Psal. 88 31. & sequ. Esa. 59 20. & 21. jerem. 31. 31. & sequ. Ezech. 37. 25.  Prophets, and so greatly material in itself, as without it, there can be no Church (as both 
b Lib. 4. epist. 9  S. Cyprian and 
c Lib. contr. Luciferian.  S. Hierome do absolutely affirm) hath not, nor can be ever proved to have been fulfilled in any other Church, save only in the Catholic Roman Church: and in it, most apparently demonstrable by the Ecclesiastical histories of all ages, and by the short space, or rather momentary blast of time that all other religions compared with ours, have endured.  
34. A religion, whose doctrine is to be traced even up to the Apostles chair, by true and lawful succession of Bishops, every one of them holding unity with his predecessor, and keeping still, as the Apostle directeth, the depositum that descended from hand to hand unto them. Which uninterrupted line of succession, never leaping over the head of any one age, or year, and drawing his original from the Apostles, can not but necessarily prove, that our Church is only the true Apostolical Church, and that we continue and contend 
Coloss. 1. 23. phillip 3. 16. & Jude vers. 3.  (as we are commanded) in and for the faith which was first preached. And it is also evident by the irrefragable authority of S. Paul, that the Romans had once the true faith, affirming (d) their faith to be renowned in the whole world, and common to 
Rom. 1. 8. & cap. 16.  him and them. Likewise it is evident by the uniform report of all Ecclesiastical histories, and by the writings of all the Father's 
a Theodoretus in ca 16. epist. ad Rom. Prosp. carmine de ingr. in principi●. S. Leo de N●t. Petri. Aug. contr. epist. Fund. ca 4. Orosius lib. 7. ca 6. Chrisost. in Psal. 88 Epiph. har. 27. Prud. in him. 2. S. Laurentij. & him. 12. Optatus lib. 2. contr. Donatist. Ambr. lib. 5. epist. de basilicis tradendis. Hiero. in Catalogo. Lactantius lib. 4. ca 21. de vera Sapien. Eusebius hist. Eccle. li. 2. ca 13. 15. Athanas. de fugasua. Cipria. epist. 55. nu. 6. Tert. de praes●r. nu. 4. & li. 4. Contr. Marcio. nu. 4. Origin. in Gen. apud Euseb. lib. 3. ca 1. Irenaus lib. 3. ca 3. Hegesippus lib. 3. ca 2. de Excid. Hierosolym. Caius, Papias, & Dionis. Episco. Corinth. citati per Euseb. lib. 2. ca 14. & 24. Ignat. epist. ad Rom. Concil. Calced. act. 3. and others.  Greek and Latin, yea and by the very sense and sight of sundry monuments yet extant, that S. Peter was at Rome, suffered death there, and was the first Bishop of that See. Now if our Counterpleaders can sufficiently show (as we are sure the whole world cannot) either that the Romans have since that time left the faith which S. Paul commended in them, or that any of the succeeding Bishops to S. Peter in that See, have changed the first faith by paring away any part thereof, or by adding any new doctrine contrary to the rule of the former, or what was not taught before by the Fathers, and after explicitively added as a more clear and particular declaration of the same: if this, we say, can be sufficiently showed, by naming the Pope or other man, who in such sort changed the primitive faith, and the point or points of faith that were so changed, together with the time and place, when and where the change was first made, we yield ourselves to be profane Novellers, yea Heretics, and most worthy of the faggot.  
35. A religion, whose doctrine so generally symboliseth, and holdeth the like absolute consent with all parts of holy Scripture that were ever received of the Christian world: with the decrees of all confirmed Ecumenical Counsels, and with the joint assertions of all ancient Fathers: as she is not driven like 
b The Lutheran, and Caluinist reject Baruch, Toby, judith, the book of Wisdom, Ecclesiasticus, the Maccabees, certain Chapters of Esther, the last part of Daniel. And the Lutherans the Epistle of S. james, S. Paul to the Hebrews, the Epistle of Saint Jude, the second of Saint Peter, the second and third of Saint john.  other Religions for defending her positions, to reject either Scripture, Council, or the uniform opinion of Doctors, but taketh the approbation of her doctrine from them all, and teacheth all her children out of S. Augustine, 
c Epist. 118. ca 5.  Disputare contra id quod tota per orbem frequentat ecclesia insolentissimae dementiae est, To call the lawfulness of that into question, which the whole Church frequenteth throughout the world is most insolent madness.  
36. A religion which no persecution could any time vanquish, nor the conjoined forces, malice, and machination of Pagan, jew, or other her most powerful enemies, nor yet that which is infinitely of far more force to this end, the wicked lives of several her professors and chief rulers either have hitherto, or shall to the world's end (as we assuredly believe) ever be able to extirpate it wholly, or so to darken the visibility, or beauty thereof, as to make it no where to appear, or not to shine. Nay, God hath always been so strong on her side, as the more she was persecuted, the more she multiplied. An observation that long since caused 
a In Tryphone.  justinus to resemble our Church's persecution to the pruning of Vines, which maketh them the more fertile, and likewise moved 
b Cap. vlt. Apologetici.  Tertullian to call the blood of her Martyrs the seed of Christians, one dying, and many rising thereof. Neither can it be well doubted, but that if our religion (to speak with 
c Act. 5. 39  wise Gamaliel) had been of men, and not of God, it would have been dissolved long ere this, as all other sects have perished in much shorter while, agreeably to the saying of the Apostle S. Paul, 
d 2. Tim 3. 9  They shall prosper no farther, and to that of S. Peter, 
e 2. Petr. 2. 3.  Their perdition slumbereth not. Sith therefore our Church is not only not sunk, or obscured by any might, or never so violent storms of opposition, but rather as the ark of Noah, the greater the deluge and waves, the higher, and more illustriouslie she mounteth, it follows, that of all others she must be that very Church, against which by the promise of our Saviour, 
f Math. 16. 18.  Hell gates, (that is, the power and hatred of man, and devil) shall not prevail.  
37. A religion, some of whose Professors have had always upon every need occurring, power and grace to cast out devils of the bodies of the possessed; the first of all other signs, which our Saviour himself gave, for having his true 
Mar. vlt. v. 17.  believers distinguished from others. And this gift is so well known, by continual execution thereof, to reside in the Roman catholic church, and never found in the companies of any other Professions, as there needeth no recital of particulars. Pius Quintus, Pope of late memory, dispossessed tactu 
Onuphrius de vita Pij quint.  stolae, & data benedictione; only by touch of his stole, and by giving his benediction. And how frequent these effects, not only upon persons possessed, but in driving away devils also from the places they most infestuously haunted, have been even newly wrought in both the Indies, where no other religion professing Christ, is known, but the catholic Roman religion only: Petrus Martyr, Gonzalus Ouetanus, in their histories of the Indies, and Gonzalus Mendoza in his history of China, do give most ample testimony.  
38. Finally, a religion, (that we descend to no more particulars) which by more means, and stronger than any other kind of religion, keepeth, by the nature of her doctrine and holy ordinances, the subjects in due allegiance to their temporal Lords; teaching that 
a D. Tho. 1. 2. q. 96. art. 4. Concil. Ephes. to. 4. ca 16. P●ltano interpr.  the just laws of Princes do bind in conscience, and some kinds also of unjust laws upon fear of scandal; and likewise decreeing 
b Concil. Tolet. 5. ca 1. & Concil. Meldense ca 14. & 15.  that all such as move sedition against their Sovereign, or obstinately impugn or disobey his lawful commandments, should be presently excommunicated, and all the faithful debarred to keep them company. And a religion, which hath evermore blessed the kings, that were her lovers and children, with more peace, with more love of their subjects, with more prosperity, with more victories, with more true glory, with more temporal and eternal renown, than other Princes, who were her enemies, or aliens, at any time attained to; as the registers of former ages, and the memorial of the present, are most clear and undeniable witnesses.  
Nor are these (o most gracious Sovereign) the only respects, that thus embolden us to become humble suitors at your highness foot, for toleration of catholic religion; but our manifold dangers under-gone, our several losses and indignities sustained, and the store of catholic blood that hath been shed, for affecting your mother's Rights and Title, and for seeking how to secure her piteous distresses and person, (the worthiest Queen that many ages enjoyed, living a long imprisoned Confessor, & dying a most glorious Martyr,) serve also to plead and cry to your Majesty, for commiseration of our case, and grant of the Petition we make. And as our true love, zeal and tribute of service, did not then dilate and extend itself only towards your highness dear mother, but in and through her, reached also to your sacred Majesty; so since the time of her happy Crown of Martyrdom, our wishes, endeavours and actions, have ever leveled, as much as lay in our power, to the most advancing of your majesties Title. Yea, the pressures and afflictions loaded on us for this cause, were in a sort comfortable, or not uncomfortable unto us, in hope of the relaxation and ease, we assuredly expected by your highness actual arrival to the Crown. So that now, if your excellent Majesty may not be moved, to permit the free exercise of the catholic Religion, Oh, our hopes fed on, are not only frustrate, and our long expectations vain; but our temporal lots, by re-establishing of penal laws against us, become more abject, servile, desperate and forlorn, then ever before.  
Puritanisme differing from protestancy in 32. articles of doctrine, (as their own books and writings do witness) looketh up, spreadeth, and is neither suppressed with penalties, nor oppressed with indignities, but her professors receive grace, and hold high authority in the government: only the catholic religion (whose professors suffered most for your good Mother's sake, and ever least offended your Majesty) is despised, trodden under foot, maligned, punished, and must be, alas, by all violence abolished, without regard of her venerable antiquity, or respect of the large dominions she otherwhere hath to her dowry, or of the innumerable conquests she hath made over all other Sects, from Christ's time hitherto, or of the multitude and impregnableness of her proofs, which her professors are ready, yea, press, and do most earnestly long to bring in public Dispute, for testimony of the doctrine she teacheth. And that which moveth not the least admiration herein, is; for that neither the inward belief of the catholic Roman faith, nor the outward profession or defence thereof in words, seem to be the transgressions which are so sharply animaduerted; but rather the only fault which is punished, and never sufficiently, as some think, punished in us, is the undissembled profession of our inward faith, in refusing to go to the Protestant church: A necessity, which under guilt of deadly sin, and breach of our church's unity, all are bound unto, that believe the verity of the catholic religion, and purpose still to keep themselves her children: because the unity thereof consisteth in the 
a Aug. de doctr. Christian. lib. 3. cap. 6. & epist. 118. cap. 1. & Basil. in exhort. ad baptism.  connexion of the members together, by an external reverence and use of the same service and sacraments, and is broken by having communion in either, with any other contrary religion. And it is an axiom among all Divines, that 
b Aug. de unit. Eccles. count Petil. ep. cap 2. & contr. lit. Peti. lib. 2. cap. 38 & in evangel joan. tract. 118. & in ser. sup. gest. cum Emerito ultra med. & epist. 152. Cypr. de Simplic. Praelatorum.  extra ecclesiam non est salus: there is no hope of salvation out of the church. To which Lactantius most plainly subscribeth, saying; 
c Lib. 4. cap. vlt. diui. Instit.  Sola ecclesia catholica est templum dei, quo si quis non intraverit, vel à quo si quis exierit, à spe vitae ac salutis aeternae alienus est. The catholic church is only the temple of God, into which if any shall not enter, or out of which if any shall departed, he is an alien from hope of life and eternal salvation. Neither do●h the Apostle affirm less in sense, where he saith, that 
d Ephes. 5. 23.  Christ is the Saviour of his body, and that 
e Ephes. 1. 23. Ephes. 4 5. & Cantic. 6. 8.  the Church is his body. Nor is it possible to be conceived in any understanding that two such repugnant and contradictory manners of serving God, (there being but one Lord, one truth, one faith, one Church) as the Catholic and Protestant observe in their churches, can be both, good, or not one of them, very ungodly, and in no case to be communicated with, under pain of eternal damnation.  
By the little which is said, your princely Wisdom may easily perceive, that our abstaining from Church, is in us no formal act of disobedience, much less of selfe-wilfulnesse or contempt of your majesties laws, (aspersions, with which, many would distain our refusal) but a true ●eall obligation of mere conscience, especially for so long, as we hold the inward persuasion we do: in respect an erroneous conscience 
Rom. 14. 14. & 23. Chrisost. hom. 26. in ep. ad R●m. & est sententia com●●nis omnium Thelogorum in 2 Dist. 30. & D Tho. 1. 2. qu. 10. art. 5.  bindeth as strongly, and under equal pain, as doth the conscience that is best and most rightly informed.  
To draw to an end; we most submissively beseech your Majesty, to conceive no otherwise of us, then of your most dutiful and loyal vassals: acknowledging in all politic and civil affairs, no other Superior than the sacred authority of your Highness, and resting ever most ready to accomplish all your commandments touching the same, were our lives never so certainly engaged in the execution; Only requesting, that in matters of soul and conscience, we may have leave, to distinguish an eternal Lord, from a temporal Lord, and to prefer our obedience to the one before our obedience to the other, if obedience to Princes, against God, may be termed obedience; and not rather irreligious pusillanimity. And as we have presumed (most precious Sovereign) upon confidence of your true royal disposition and benignity, to make known to your Princely consideration and wisdom our griefs, our hopes, the favour and connivence we desire, together with some few reasons, aswell of state as of religion, for showing the concordance that our request hath with the good of state, and also the grounds of our persuasion in conscience, why the religion we believe in, is true: So do we carry a most tender regard of yielding all satisfaction to your Majesty, and to all other in authority, yea, even to those who stand most jealously conceited of the true affection and loyalty of Priests, (the Pastors of our souls) towards your highness person, Crown, and the weal of the Realm. In whose behalf, we do therefore confidently and most assuredly undertake, that they all shall willingly & readily take their corporal oaths, for continuing their true allegiance to your Majesty and the State: or in case that be not thought assurance enough, they shall give in sufficient sureties, one or more, who shall stand bound, life for life, for the performance of the said allegiance, and of their fidelity and faithfulness in the premises. Yea, they most voluntarily offer yet further, that if so any of their number be not able to put in such security for their loyal carriages, that then they will all join in one supplication to the Pope, for recalling such priests out of the Land, whosoever they be, or how many soever.  
We fear to be tedious, and therefore we will shut up all in few words. Our hearts, our souls, and both, with deepest cries do most humbly and alike instantly beseech your most excellent Majesty to take pity of our afflictions, to compassionate our sufferings, and to relieve our long endured pressures, either by licensing the free use of our Catholic Religion; or if we may not be so happy, yet at least by granting a public Disputation, to the end we may be heard, our cause tried, and our teachers receive confutation, and the deserved shame of their false doctrine, if in case they have misled us. A favour which the adversaries of our religion have obtained in other Countries, and which our Country-oppositors seem in their books to be very desirous of, and is also of itself, of all other means, the most potent, to reunite all parties in one, the deceived being hereby let to see their errors. So that by the grant thereof, no doubt your Majesty shall get eternal praise over the Christian world, the Protestant religion everlasting fame if she prevail; the neighbour countries' great edification; the waverers, and such as are doubtful in faith, a stay and worthy satisfaction as none greater; all posterity a right noble example and precedent to follow: And we your majesties loyal subjects must and shall always, as our bounden duty exacteth, rest, through the delivery out of the blindness (if so we live in blindness) for ever most strictly obliged to pray incessantly for your highness long life, and prosperous reign over all your Dominions, with multiplication of immortal renown in this world, and of endless joys in the next.  
God save the King.   

Faults escaped in the Printing.  
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