AN ANSWER TO A POPISH LIBEL Entitled A Petition to the Bishops, Preachers, and Gospelers, lately spread abroad in the North parts, By FRANCIS BUNNY Prebendary of Durham; sometimes fellow of Magdalen College in Oxford.  Thus saith the Lord: stand in the ways and behold and ask for the old ways, which is the good way, and walk therein, and ye shall find rest for your souls. jerem. 6.26. 
AT OXFORD, Printed by Joseph Barnes, Printer to the University. 1607.   

TO ALL POPISH REcusants who desire to know the truth, F.B. wisheth grace to see and to be sorry for their ignorance & error.  
THE Prophet David complaineth grievously of some, whose words were softer than butter, 
Psal. 55.22.  yet war was in their heart: they were more gentle than oil, yet they were swords. Wherein he seemeth to me, to paint out in some lively colours, the Recusants of our days who having blood in their minds, & most savage purposes still in hammering: yet to blind men's eyes, or to turn away their hearts from any care of preventing their danger, deal by Petition & Request, as if they were very loyal and reasonable subjects. To this end (by that which hath followed we may judge) was that Petition in September last sent abroad, To the Bishops, Preachers, and Gospelers, that being deceived by their words of charity, we should not once doubt of any uncharitable purpose that they would have, & so should be taken in the snares which they had privily laid. But how so ever they smoothly daubed over their most monstrous designs, and covered with show of sugared words their most barbarous intent: yet the event hath showed, that under the wings of that Popish dissimulation, was hatched the most strange and unnatural treason, that heart of man could think of; in respect whereof, the massacre of France though inhuman, the purpose of Haman though very cruel, the murder committed by Simeon and Levi of the Shechemits, though exceeding bloody; yea the Attempt of Pope Lucius the 2. though monstrous enough, & coming nearest to this of our Recusants, yet have some honest colour of excuse. For in that of France, the King being seduced by bad Council, was made to believe that by no other means he could execute justice (as they termed it) on his subjects, & therein not many of great reckoning died. Haman sought the destruction of strangers; The children of jacob had their sister abused by Hamours' son who was Lord of that Country; & the attempt of Lucius against the Praetor and all the Senators of Rome, was by open force, and not by such dastardly or cowardly practices. But this Popish design, was to the destruction of almost all the noble, learned either in divinity or Law, wise and worshipful in the Land, only to attain to their own wicked desires without cause of just wrath not of foreigners, but of countrymen and kinsfolk, and that in a most treacherous and sudden manner. It shall not therefore hencforth be strange to me, that our Learned Antiquary writeth of certain springs with us, 
Camden in Brit.  that turn wood into stone: neither yet that of Circe fabled to change men into swine: since that we see the Popish humour, maketh the hearts of men to be harder than flint: and Romish Circe's by their enchantments, can 'cause them who before had human & pitiful affections like others to neighbours, friends prince, and country, to cast of all natural love or duty to all, having hearts more hard than stones, and being in cruelty worse than Tigers. O Sr. will some men say, not all Papists were acquainted with this conspiracy. I am of that mind too. But withal this is my resolution, that all perfect Papists, & such as are reconciled to the Pope, though they knew not of it yet being called upon, would have been assistants therein. For that subjecting of themselves to the Pope, as their Head & director, and vowing their obedience to his commandments, which if he say they be to the furtherance of the Catholic faith, they dare not but execute them if they be able; maketh us justly to doubt of their faith & loyalty to our dread Sovereign. And if all knew not the very mystery of this Iniquity, and the depth of of this purpose, namely in what sort, or at what hour it was intended to be executed: yet in the North parts, where this Petition perchance was framed; yea and in other places too, as I have been credibly informed, there was such boldness and contempt of law, so little fear to offend, and such open resort to their Idolatrous service: that many good men judge neither are deceived (I suppose) therein, that most of the Recusants, had at the lest some great expectation, of an Alteration of the Estate. Neither is it much to be regarded that the Priests tell us, that in Civil matters, and if the Pope should be against the wealth of our Country, they would not obey; as Watsons Treason himself being a Priest, and a Teacher of that lesson, did prove unto us. For I am sure he could not make it a matter of Religion (except of Popish Religion) to murder his prince, to whom he owed all subjection. And who knoweth not, that it is an easy matter for the Pope, whose voice Papists take as the voice of God, to make his favourites to believe, that all things tend to Religion, that will enlarge his Authority? And what will he not commend as a thing Religious, that compared the murdering of Henry the 3. the French King, to that Miraculous work of Christ his Incarnation and Resurrection? Can we imagine that they who dare utter such abominable blasphemies, will shame to affirm any thing? And these so dangerous subjects, because their consciences will not suffer thento come to our Churches, must crave either to be resolved that it is lawful to come to our service (which they are fully bend never to be, for they will neither hear us, nor read our writings) or else be freed from such punishments as Laws impose upon Recusants. A strange conscience it is that many of them have, who would be thought to be more singular, and to have more feeling and fear to offend then the common sort, & yet if we try their conversation, they are not to be reckoned among the best sort of such as follow no other direction for Religion, then to be obedient unto his majesties Laws, with out respect unto that God commandeth. Not to speak of their usual whoredoms, oppressions, malice towards others, and such like good qualities which daily are seen and known to be among them: let the fift of November be a witness whilst that day shall be numbered in the Calendars, of the more than Turkish cruelty of Popery. Have they a conscience to steal, to live in adultery, to deal hardly with their Tenants or neighbours against God's laws: & will not their conscience suffer them to hear that Service wherein themselves confess there is no evil? Stand not any more upon such terms O ye seduced Papists. Leave that Romish Synagogue whose doctrine concerning the worship of God, is superstitious and beside the Word, 
1. Tim. 4.8.  whose devotion consists in toys and trifles, & bodily exercise that profiteth little. Leave I say that crew that warranteth, nay maketh meritorious and honourable the deposing or killing of Princes and Potentates. Departed from that church whereof to be is but discredit; For the chief Teachers of Popery assure us, that to be of the Romish Church, there needeth no Internal virtue, but only to believe that faith that the Papists teach, & to acknowledge the Pope to be supreme head. The Devil himself may be of that Church: what credit gain you by being of that company? Be ashamed of them that teach you neither to keep oath nor promise, to such as they call heretics. To be short, seeing that church, hath so put upon her the face of a harlot, that she shameth not to be accounted, in corrupting Scriptures, & the writings of the father's most venturous, in treacheries most dangerous, in cruelty most barbarous, & in all odious & unnatural attempts, most audacious: 
Apoc. 18.4.  Go out of her, that you be not partakers of her sins, & that ye receive not of her plagues. O Romish Recusants (for Catholiks I may not call you, it is not a name that you may truly claim) you have forsaken your first love, or at the lest that love, 
Apoc. 2.4.  that you seemed once to bear to the truth: Remember from whence you are fallen, 
5. Esa. 51.1.  repent, and do your first works. And as Esay the Prophet calleth the jews to consider of Abraham in whom they were first chosen to be Gods Peculiar people: so do I most earnestly entreat you, 
Philip. 2.1.  If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, even of your own souls, that you look not from hence forth unto the glittering show of external pride in a Mortal man; 
Heb. 12.2.  but unto jesus the author and finisher of our faith. Mark well what he in his word commandeth that you may do it, what worship he requireth that you may yield it, what duties he teacheth that you may learn and obey the same. So shall you find the right true ways to your feet, and peace unto your souls: 
Esa. 50.11.  whereas if you still walk in the sparks of the fire which you have kindled (to yourselves) This shall you have at God's hand, you shall lie down in sorrow.   

An Answer to a Popish Petition.  
ADoniah the son of David by Haggith, 
2. Sam. 3.4.  when he saw he could not by might & violence obtain to be king (though he attempted it, 
1. King. 1.5.  David yet living,) sought by subtlety to attain thereto, in causing Bethsabe the mother of Solomon, 
1. King. 2.17.  (David being now dead) to sue to her son, that he might have Abishag the Sunamite to wife. The Romish Catholics (for so they will be termed,) have sought by many violent means, & those most barbarous and cruel to bear the sway in this Church & Commonwealth, but God not giving success answerable to their desires, but frustrating their many wicked hopes, they prove whether by false flattery they can deceive, since by violence and might they can do nothing. To this end have they presented their supplications, both to our late gracious Governess & Queen of everliving memory, & also since to our most dread Sovereign, that since by murder and mischief they cannot perform their designs, they may make trial, if by his graces good leave, (in granting them their desired Toleration) they may subject this noble Realm, to the Vicar of Rome.  
Divers petitions have to this end been scattered abroad, some also delivered to his majesties hands; but God hitherto hath mercifully preserved him, so that he hath not suffered himself to be taken in those their snares, neither overreached by their crafty enchantments. But now of late have they framed another petition, more reasonable than their former supplications have been, both in respect of the manner, more mild & in show more humble; and in regard of the matter too, because it requireth not a Toleration of Popery, or immunity from penalties by law imposed, as the rest of them (that I have seen) do, simply and without condition: but the drift thereof is (as by the words I can gather) at the lest to insinuate, that if good reasons may be showed, how they of the Romish Religion, without danger of deadly sin may resort to our Churches, they would be most ready so to do.  
Moore reasonable, I say, it is then others, which may rather be called comminations than supplications: in this yet an unreasonable demand, that the thing so often and so thoroughly performed, by sundry learned treatises, is yet now again required at our hands, and that with such confidence, as that the Petitioner seemeth to assure himself, that his desire herein cannot be satisfied. And in truth I am almost of his mind too; not because the thing he requireth, is hard in itself to be done; but because their hearts are for the most part so hardened against the infallible truth of God's undoubted word, that that seed can hardly take any root with them.  
Seeing therefore this petition is in a manner a challenge to provoke us to encounter him, and carrieth perchance a great show among his favourites, that wrote it, as if the cause must needs be good, that hath so confident a patron or proctor to defend the same: I think it not amiss to examine the same as briefly as I can, and to buckle myself to answer by God's grace the proud brag of this Popish Goliath. Who though he rail not so plainly as did that Philistine, upon the host of the living God; yet covertly he promiseth himself the victory, & by his overboldnes of words, hopeth to assure his friends that all is on his side cock sure, and no peril at al.  
And having considered with myself of the sum of this Petition, I find three general points thereof, unto some one whereof, all that is said may be referred. For first there is a complaint of the hard case the Recusants are in. Than followeth a narration or report of the means by them used, to redress the same. In the third place cometh the suit itself or petition, with some show of reason to persuade & move the reader. And though my purpose is to handle every of these parts: yet so, as that I will follow the very trace of his words. 
1●. Pars.  Thus therefore his petition beginneth, and with this inscription.  A Petition to the Bishops, Preachers, and Gospelers. 
That he maketh petition unto Bishops anb preachers concerning instruction, were not to be misliked, because it is intended that such men both in respect of their learning are best able, and for their place and office, should be most ready and willing to perform such duties. But that so many sufficient satisfactions of this demand, seem to him insufficient, showeth that the Petitioner either will not read that is written, or readeth it with a prejudicate opinion, & therefore that he hath a purpose not to be satisfied: but that he rather asketh questions of our Bishops & preachers, as the Scribs and Pharisees did of Christ often, not to inform themselves, but to entrap him in his words, or to try if possibly they might have put him to silence.  
And as touching the Gospelers here spoken of, if by that term he mean the professors of that Religion which the said preachers teach, (as I suppose he doth) I am then glad that he imagineth there should in our Lay people such abundance of knowledge be found, that they as well as others, should be required to satisfy, the learned divines among the Papists, in points of religion. For it is no reason they should deny that to their own laity, that they require in ours: & then shall they not from henceforth hung altogether at the lips of ignorant Priests their blind guides, but shallbe better able to instruct and inform themselves.  
Neither will I judge that this petitioner useth this name gospeler, in Ironical scorn & mockery, as some other of that Sect do. 
Tabui. 3. vi. gene. haeres.  So doth Lindanus that scornful companion, both against the Gospel itself, speaking of some who saith he, detest certain things, haud secùs, atque à puro Lutheranismo (evangelio dico) alienissima: as if they were quite contrary to pure Lutheranism (I mean the Gospel:) and also against the professors thereof: 
Ibid.  Apostrophe lectoris catholici ad Euangelicos istos: An Apostrophe of the catholic reader to these gospelers with such a like spirit doth profane Eckius call such, 
Enchirid. de script.  Theologos atramentales, Inky divines. Neither is the blasphemy of Capreolus here to be omitted, 
Capreol. l. 5. Elench. haeret. Act. 24.5. & 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hos. lin. 1. de haeres.  who (as Tertullus dealt with S. Paul, branding him with the name of heretic for embracing and teaching this self-same Gospel) reckoneth among his Heretics Evangelicos Gospelers, as before him also did Hosius, and as he also citeth Lindanus in his dubitantio, dialog. 2  
But howsoever these Enemies to the Gospel of Christ & his undoubted word, speak or writ, reproachfully or blasphemously of that glorious Gospel, 
Rom. 1. 1●.  yet as we are not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every on that believeth: so do we not deny the name, or take in evil part to be called Gospelers, since that we know it to be the instrument of our regeneration: For in Christ jesus (faith S. Paul to the Corinthians) I have begotten you through the Gospel. 
2. Cor. 4.15.  And the same Apostle testifieth to the Thessalonians, 
2. Thess. 2.13.14. 2. Cor. 6.7. jacob. 1.18. 2. Cor. 5.18 19 Phil. 2.16.  that God hath called them to the faith of truth, by the Gospel. Therefore is it called the word of truth by S. Paul and by S. james too: as also, the word or ministry of reconciliation; & the word of life.  
Neither deny we but that we may more justly make claim to that title, them all the Papists in the world can do: for that our preaching and doctrine is according to that Gospel, whereas the teachers in the Romish Synagogue, worship God in vain, 
Mat. 15.9.  teaching for doctrines man's precepts, and instead of the sound and wholesome food of gods undoubted word, they feed them that follow them, with empty husks of men's traditions. Howsoever therefore our adversaries mean when they call us by that name, yet we have just cause to rejoice therein. because thereby we are assured, that the foundation of our hope is certain and sure, being built upon so firm a ground as the gospel is. Now after this title or inscription, he cometh unto the matter itself, and first (as I said) beginneth with the accusation or complaint in this sort.  Whereas we your Suppliants have long time endured, and do daily receive many disgraces, imprisonments, and losses, to our great impoverishing, yea to the utter undoeing of a great many of us: to the which our afflictions there is at this time by your LL. added the heavy censure of Excommunication: and withal we do find ourselves daily (to the inexplicable grief of our hearts) deeper to incur the aversion and indignation of his majesty, more heavy and grievous unto us, than all our temporal losses and afflictions: and all those calamities to have only their being, in regard only of our recusancy and constant persevering in the Religion we have received from our forefathers, as they from theirs etc. 
In this complaint the Petitioner showeth first the supposed griefs and vexations of the Recusants, than also the cause of their afflictions. Their vexations as he setteth them down, are of sundry sorts; in the first rank he placeth such losses & disgraces as they would seem to suffer; then they found themselves grieved with the Ecclesiastical censure of excommunication: thirdly that his majesty doth not so favourably respect them, as they would he should.  
The disgraces that this Petitioner complaineth of, I cannot certainly speak of, because the complaint is so indefinite, without coming to any particulars. It may be that he accounteth it a disgrace, that Recusants have not that grace and credit, that themselves desire, or that authority in the common wealth that they would have. But that is not properly a disgracing of them, because nothing is done therein to bring them into contempt; but only a not adding of titles or offices to them, for their further reputation. And who would think it fit that any state should be managed, & the rudder of that ship governed, by such as are of a contrary Religion to the same? So that if this were true, yet is there no just cause of complaint therefore.  
But there are of them but too many in grace and reputation, whereby they have great means to discourage the simple people over whom they have government; & to make more obstinate against true obedience to god and Prince, such as are of themselves but too ready, to start aside from the right way. And the further that they are from the Sovereign authority, the more dangerous is any office that is committed to them: because the eye of him, that is to answer for the evil that cometh by bad Officers, which he permitteth or reformeth not, is far from such, that it cannot behold their doings. It were therefore not only to be wished, but by earnest prayer to be sued for, that God would in this point more and more lighten the heart of our most Gracious Sovereign, in any wise to take heed that the enemies to God's truth, have no credit, I mean for office or authority in the common wealth; especially in these North parts, where it will be hard for him truly to know what hurt cometh by such unto the truth, what danger to the state.  
O that that golden sentence of the wisest man that ever was, and a king too, were written on the back of the right hand of all Kings and Princes that have sovereign authority, that it might be in their eye when they sign the Bills whereby they grant authority to any under them: When the wicked rise up, 
Proureb. 28.  men hide themselves; but when they perish, the righteous increase. Or that other much like the former, 
Prou. 25.2.  When the righteous are in authoriy the people rejoice, but when the wicked beareth rule, the people sigh. For there can be no greater hart-breaking to the godly, then to have wicked men to bear the sway or to them that are zealous for the truth, then when enemies to the same, may do what they list. Good therefore is the council of Solomon elsewhere, and such as Kings should carefully follow, forhe no doubt learned it by experience. Take away the wicked from the King (from being partakers under him of his authority) & his throne shallbe established in righteousness.  
For this gracing then, his majesty is to have a special regard that it be not bestowed upon any, (if he have a due care of God's glory and the good of his people) but only upon such as are favorours' of the Gospel, and furtherers of all good; following that most godly pattern, which David, a King, setteth before all such as are of his rank, 
Ps. 101.  and have the government of Kingdoms and countries. So that they being so opposite as they are, to the state as now it is, may not in any discretion complain, if greater authority be not committed to them, then may stand either with the furtherance of God's truth, or with the safety of the weal public.  
What is then the disgracing here mentioned? Or rather what are the disgracinges? For so he speaketh as if they were disgraced sundry ways. If the Petitioner complain of disgrace, because some few of them, are, after long time of Recusancy, and after divers presumptuous actions against the Laws of this Realm, and ordinances of this Church, convented before Authority: he should have called to remembrance, that we holding, yea certainly knowing, that Religion which we profess, to be the undoubted Truth, can do no less in defence of that Truth, then to call upon them that despise the same, to know what moveth them to reject the same. But when they appear before authority, they are not sharply rebuked (unless themselves give greater occasion thereof) much less are they by approbrious terms disgraced, or by any unseemly punishments, not fit and convenient for their persons reproached: with mild and christian exhortations moved to hear such as themselves will choose to be farther instructed by. And I trust in all this there is no disgracing.  
But I would this Petitioner would look back unto those days not long since bypassed. Many of our Recusants may remember the days of Queen Mary, wherein they that complain so much that they are disgraced (though untruly) did indeed by what means they could, disgrace such Godly Martyrs as came before them, by stocking and base usage of many, who though they had been in an error, (which their adversaries could never prove against them) yet in regard of their parentage, degree, or place that they had in the Church & common wealth, should not have been so disgracefully so cruelly dealt withal. And what was the beating of Tho: Hinshaw, and john Milles & diverse others with rods? Did not that bloody Bishop Boner disgrace them thereby as much as he might? To be accounted an Heretic is a thing odious & of great disgrace: yet was it then and still is, a common name that the Romish Synagogue bestowed upon us, though neither they nor yet their fathers, could prove any heresy in our doctrine. To be called Schismatics is a great reproach: yet dare they stain therewith us, who are always ready to show by good warrant and sufficient testimony that we serve not from the true, holy, Catholic and Apostolic Church. Thus they who most accuse us, as if we disgraced them, may more justly be charged that they disgrace us.  
And herein the Petitioner offereth great wrong unto the state, in seeking to make the world believe, that we wish the disgrace of them, for whose want of grace we rather sigh and mourn, in that their eyes are so blinded, & their hearts so hardened against the manifest light of truth, that they will not use any means to try the spirits (that come in secret unto them) whether they be of God or not, 
1. joh. 4.1  although S. john expressly adviseth all so to do: but rather wittingly yea and wilfully too, they suffer their blind guides to lead them into the bottomless pit of eternal perdition. This part therefore of this complaint may seem rather to tend to this end, that our state be the stain of cruelty may be made odious, to such as will believe this Petitioner, and their case seem a great deal worse than it is; rather I say than for any just cause that is given him, to use such words.  
And whereas the petition, seemeth to make these, and the other supposed vexations after mentioned, to be common to them all, (for I take the Petitioner to be a suitor for all Recusants) it is most certain that a great number of them are so far from suffering any disgrace in respect of their Recusancy, that it is the greatest ornament they have among their favourits that they are accounted Recusants; as if they by that name would seem to have some conscience in Religion, who otherwise in all their behaviour, show plainly enough, that they have neither conscience, nor honesty, but have utterly cast of all fear of god & shame of men: and having obtained the report to be Recusants or Romish Catholics, it is a cloak that covereth all faults.  
The next part of this complaint is touching their imprisonment, wherein as in the former, his accusation seemeth to be more general, then is their imprisonment. For unless the Recusants in other countries be more obedient unto Law then in these North parts, wherein they have no regard at all of any Summones, but show themselves too contemptuous of all lawful authority: I suppose I may be bold to say that not the hundredth Recusant endureth this vexation. Nay of sundry whole families in a manner, perchance not one can be convented. And therefore were it greatly to be wished, that for the better execution of godly laws, some more forcible and effectual order might be taken for the bringing before authority, such as yet make a mock of god's truth, despise all good ordinances, and scorn all lawful authority.  
And if any being found very obstinate, in so much as neither they will conform themselves according to the Christian laws of this Realm in that case provided, neither will, or can give any sound reason of such their obstinacy; neither yet hear others who can instruct them (even such of our profession, as themselves can best like of) be for such contumacy committed to some prison: yet is there not any Papist that hath just cause to complain of such imprisonment, seeing that our correction that we lay upon Recusants, is but with rods, whereas Papists whip with Scorpions, we stock them not, we hinder them not, but that they may be relieved of their own (if they have it) or by their friends, if they will bestow any thing upon them. We permit them to have light or fire, or any other thing necessary for them: all which things were denied unto many of the godly, in the late bloody persecution, as sundry of the Recusants may yet remember. So that we may truly say that the little finger of the Papists towards us, hath been heavier than our loins towards them: their gentlest dealing more sharp for matters of Religion only, them our greatest punishments that we impose upon them.  
But why do they account imprisonment such a vexation, who thought the most cruel death little enough for those of our profession? Let our Petitioner call to remembrance the merciless racking of Mistress Anne Askew by him that was then L. Chancellor, to 'cause her to bewray others of her profession; the barbarous burning of the hand of Tho. Tomkins, Rose Alin, and a blind harper in Queen Mary's days; the forcible drawing of an arrow through the fingers of Cuthbert Simpson hard tied together so that the blood sprung out. Let him I say consider of these and such like unchristian usage of Christian men, whereby they would have constrained them, either to have accused others, or to deny their faith.  
And though the Popish rabble, take exception (I know) to the story wherein these things are reported, yet the Author of that book, brings so good proofs of that he writeth, that they who will deny these things, shall rather show a mind they have to darken the light of truth, that their shame may not appear, than any good reason that they can bring, to impair the credit thereof. These stories then being extant, and in eyes of all men to read and know, and in the memories of many men who yet living can testify the truth thereof, may stop the mouths of all Papists for complaining of any great vexation for their imprisonment.  
But what would the Petitioner have us to do in this case? The Recusants are contrary to us in Religion, they transgress our Laws, and break all godly ordinances that are made, for the edifying & instruction of all his majesties subjects: they will not hear, but stubbornly refuse all council and teaching, unless it be such as their blind guides do afford them. (I will not here say, they are also very dangerous to the state, for that followeth after to be discussed, when I come to the cause that this Petitioner yieldeth, why they are thus vexed.) If it be the truth that we teach, (as we are most assured it is) is it any reason we should suffer others to be lead away by deceitful words, of enticing and seducing false teachers, & not seek by all means we can to reclaim them? It is our part, if possible we may, to bring again to the sheepfold, those wandering sheep. And if gentle & mild persuasions will not serve, we must compel them by more sharp chastisement. 
Luc. 14.23.  This I know the most mild Papists in the world, would think they should do to the professors of the Gospel, if authority were with them, as now it is with us.  
We see then, that it is not for Papists (whose cruelty is, I suppose far greater, against such as are not of their profession then any other religion whatsoever doth use) to complain of such gentle imprisonment as is imposed upon them for Recufancie; unless they will think it fit, that in a well governed and settled state, laws may be broken without due punishment, or offences may be winked at, and impunity should be esteemed to bring safety to a common wealth, that is pestered with obstinate subjects. Which to imagine, is to let loose the rains of liberty, to all disorder & disobedience, & to trouble the quiet estate of a common wealth.  
S. Augustine was once of that mind as himself confesseth, that it liked him nothing, 
Retract. 2 cap. 5  Vllius secularis potestatis impetu schismaticos ad communionem, violentèr, vehementèrque arctari; that schismatics should by the force of any secular power, be violently, and earnestly constrained to communicate, meaning in Religion with the godly. But he in that place acknowledgeth, that it was his error, quia nondum expertus eram, vel quantum mali eorum auderet impunitas, vel quantum eye in melius mutandis confer posset diligentia disciplinae; because (saith he) as yet I had not proved, either to what audacious mischief their impunity would draw them, or how much it would further their amendment to use the diligence of discipline & severity towards them.  
The same Father therefore writing to Vincentius, 
Epist. 48.  & reporting of the Donatists, as we have found, the Papists to be; Donatistae nimium inquieti sunt, the Donatists (saith he, the Papists may we say) are too factious & cumbersome, addeth, quos per ordinatas à Deo potestates cohiberi atque corrigi, mihi non videtur inutile: Who that by such powers as are ordained of God they should be restrained and corrected, it seemeth good to me. And afterwards he showeth how greatly he rejoiceth at the amendment of many of them by such sharpness, who would not otherwise have been bettered. To this end also he allegeth that place of the gospel, 
Luke 14.23  Compel such as you find, to come in. Quia (saith he) ut phrenetici ligantur, sic Haeretici; men in error of Religion are like Lunatic or mad men, they must be bound and tied, and as it were by the Physic of discipline brought from the deadly disease of their dying souls. And afterwards declaring, how divers men spoke of divers occasions, whereby they were hindered from coming to the Catholic faith, but being reform, they gave thanks to God, who in mercy reclaimed them by such chastisementes: Among others he bringeth in some saying, as most of our Recusants no doubt may say, Nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus, nisi intraremus, nec intraremus, nisicogeremur. Gratias Domino, qui trepidationem nostram flagello abstulit, expertos docuit quam vana & inania de Ecclesia sua mendax fama jacta verit: that is, we by false reports were scared from entering, which reports we should not know to be false, unless we entered: neither would we enter, but being constrained. Thanks be unto the Lord, who by a scourge took away our fear, teaching us by experience, how vain & false rumours, lying fame had spread of his Church.  
How many are discouraged from our Churches, by untrue reports, that we are schismatics, our Religion is Heresy; to follow us, is to leave the Church? We are (say they) enemies to good works, we speak against fasting and prayer; our Gospel is a Gospel of liberty, and many such like most false slanders, do they scatter abroad among their favourites: and all to make the simple and ignorant afraid, to resort to our assemblies. And when they have once taken them in the snares of recusancy, and bound them in the chains of promise, oath, & reconciliation, to the Romish Church; then must they not in any wise hear us preach, or our Service read; they must not read our books, lest their eyes being opened, they should see the mystery of iniquity, that worketh in, and by Popery. But as in St. Augustine's time many even in the city of Hippo, where he was Bishop, were by punishment converted from being Donatists, & became Catholics: so no doubt sundry of our Recusants, if good means and sufficient might be obtained, to bring them before authority, would easily be compelled to come in, and being come into our Churches, would of themselves discover the false reports, that they have hard of our Religion.  
Not only Augustine is of this mind, but sundry other of the Fathers too; as Basill, Gregory, (for his excellency called the Divine) and many more sought for restraint of such as troubled the Church, by authority of the sword, as may sufficiently (if it were needful) be proved out of their own writings. But to knit up this matter, of itself not hard, but by that which hath been already said, most plain, the Scriptures themselves afford us sufficient proof hereof, especially in that notable story of josiah that good king of juda, who after the book of the Law was found, he read therein before all the people, & made a covenant before the Lord, 
2. Chro. 34 31.32.  to walk after the Lord. And he caused all that were found in jerusalem & Benjamin to stand to it. Mark that it is said he caused them, that is, the people, to stand to the covenant that he had made: and yet it is further to his immortal praise recorded of him in God's Register book, 
33  that he compelled all that were found in Israel, to serve the Lord their God: so all his days they turned not back from the Lord God of their fathers.  
May good king josiah make his people to stand to the covenant, that he made with God: and may not our godly King james do the like? May he compel them to serve the Lord God, yea and that in such sort, that all his days (though no doubt of themselves prove enough to Idolatry) they durst not turn back from the God of their fathers; and shall we so manacle the hands of our most gracious Sovereign, or of his Magistrates under him, that they may not use such means to force and compel, to the true service of God, as our laws have appointed? Shall the king of juda, have the testimony of God's spirit to his eternal commendation in holy writ, for this his godly severity in God's cause: & can it be thought a thing worthy to be complained of, and too severe, if the king of Great Britain shall follow his zeal? Not, not, the same God that then approved the zeal to God's glory, that was in that Mirror of all Christian Kings, good king josiah: the same God (I say) doth still allow, especially in all Princes and Magistrates, a Christian care, and fervent desire, to have his honour advanced within their dominions, by setting forth and maintaining the true worship of God, and compelling all their subjects to yield thereto. Nay if they do not with care and courage perform this service, let them remember the time shall come, when this voice shall sound full shrill in the ear of their consciences to their great terror, 
Luke 16.2.  yield an account of thy Stewardship.  
For horribly and suddenly will God appear unto you (O you mighty monarches if you use not well your greatness) For a hard judgement shall they have that bear rule. 
Wisd. 6.5.  For he that is most low is worthy mercy: 
6.  but the mighty shall be mightily tormented; 
7.  For he that is Lord over all will spare no person, neither shall he fear any greatness: for he hath made the small and great, and careth for all alik. 
8.  But for the mighty abideth the sorer trial. And as God hateth in great ones, all neglect of duty: so especially to be cold and careless in the things that properly concern his Glory, he will not suffer unpunished. For this cause, in the stories of the Kings over God's people, as there is nothing so much commended in them as their zeal in God's cause; so are not any their vices in a manner set down, (though they were no doubt subject to many, as by the Prophets it may be gathered) but their Idolatries, or carelessness in the service of God: so that it is a common stain even to the good Kings, the high places, hill-altars, or groves were not put down. Which glass if Princes would often look into, they might therein see, not only that by their office they may, but also that of duty they aught, as Elias saith he was, 
1. Kings 19.10.  to be very jealous for the Lord God of Hosts: & that the maintaineing of the truth, and abolishing of superstition is a principal charge belonging unto them. This appeareth plainly enough, in that it is required of kings, that they be much exercised in God's book, He shall read therein all the days of his life, 
Deut. 17.19  that he may learn to fear the Lord his God, and to keep all the words of this law, and these ordinances (not to know them only) for to do them.  
Now the last of the vexations (for so he termeth their mild and meek corrections) which he speaketh of, of this rank, is their losses. And in deed, Recusants have great and grievous losses, (I confess) and such, as if they could consider of them aright, would make the hair of their heads to stand on end, and their very hearts to melt and bleed for sorrow. O that they were wise, 
Deut. 32.29 Luke 19.42  them would they understand this, they would consider their latter end. O if they had known at the lest in this their day, those things which belong unto their peace: but now are they hid from their eyes. They complain of their vexations, 
Prov. 1.31. jer. 17.10. Esa. 50.11.  but they are most of all vexed with their own inventions; and their fruitless & wicked imaginations, are chief cause of their endless sorrow.  
They have losses; it is most true. They have lost the reputation of dutiful subjects. And how can it be otherwise, since they have vowed themselves to the obedience of him, who is an enemy to all Sovereignty besides his own. 
Mat. 6.24  As no man can serve two masters (for so our Saviour Christ telleth us) For either he shall hate the one and love the other, or else shall he lean to the one and despise the other: so no man certainly, can promise' & perform subjection to two such monarchs, as are of that nature, that the one of them overthroweth the state of the other. They who are subject to the Romish Bishop, whose greatest care is to maintain superstition and his own pride, that he may be exalted above the greatest potentates upon the earth: can never truly serve him (whatsoever in words they do pretend) who opposeth himself against all such will-worships, and will not subeict his Sovereign power, to the ambitious will of that Romish Priest.  
Yea they have lost the hearts of dutiful Subjects; For the Romish Thief who robbeth God of his honour, Princes of their obedience, and subjects of their salvation, hath by his enchantments stolen away the hearts of Recusants from their natural Princes, and dread Sovereigns. So that they rest upon his will, and do but wait for his commandment, if it be, to oppose themselves against their friends, their Sovereign, yea and their Native Country too. For Recusants are not to be reckoned in that rank, neither are they accounted of among the Papists themselves, until they have promised obedience unto him, who under colour of being Head of the Church (for that unjust title he challengeth) robbeth the greatest members of the Church, of their due honour and allegiance.  
They lose also the benefit of the word, which in our Churches soundeth in such a tongue & language, as the ignorantest may understand, so that they thereby may be edified and instructed, their souls fed and nourished to eternal life: yea that they may have that sword of the Spirit in readiness, the better to be enabled, to withstand the dangerous assaults of Satan. And by this loss of the word of God, they are also deprived of the knowledge of the truth, and of the true service of God; they make shipwreck of faith; they want the true light of conscience, the sweet comfort of Gods most comfortable promises. These (I say) and many such like heavenly graces they lose, and in recompense of these so great losses, they gain from Rome (if it may be called gain, which they buy with so dear a price as those things cost them, and with so evident peril to their souls,) they gain (I say) Pardons, Agnus-Deis, blessed grains, consecrated crosses, with other such trash & trumpery, things of no worth; though esteemed by them most dear & precious, if any their seducers bring them news from Rome, telling them the holy Father, himself did consecrated the same, & heaved his holy hands over them.  
But these are not the losses that grieve our Recusants or whereof the Petitioner complaineth. we daily receive losses (say they) to our great impoverishing, yea to the undoeing of a great many of us. First for the common sort who are the greatest number, for aught I know, few of them are any way touched to their loss. Some few, and those very few indeed, are sometime convented, perchance also imprisonment for their great stubbornness, & offensive example that they give of disobedience. But this withal I dare affirm, that many of them gain by their recusancy, so far are they from losing thereby. For having no good mean to live, there are that sort themselves with these disobedient people obtaineing thereby better maintenance, than otherwise their own state would afford them.  
I could also name if I would one, who (as I have credibly hard) being imprisoned in York Castle, lived so by this loss, that he gained whereby to purchase land worth one hundred pound by the year. It is a common thing and used of very many of good reckoning, under colour of their trouble for their Recusancy, to lessen their charge, and live far under that state, that their ancestors have heretofore lived & they might live in saveing much thereby, for aught the world can judge, whether to some good purpose or not, the Lord best knoweth. Yea that is also many times a colourable pretence, for racking of rents, and dealing hardly, either with Tenants or with any other, with whom they have to deal.  
So that if some of the greater sort do pay to his majesties coffers somewhat: yet can many of them found means enough to make that payment very little in comparison of that should be paid, and more than that little, they can raise by such means as I have mentioned, to keep them from loss. Our Petitioner therefore cannot perswaid us, that generally their loss is such as that they need so to complain of impoverishing, much less of utter undoing.  
But grant their losses to be greater than they are. I am sure they are no heavier than the law itself doth impose; not not so sharp by far. And if any man will think our laws to be too severe, he must consider, that neither we only, neither first of all, have made Pecuniary punishments to restrain such as are of contrary Religion. 
Epist. 50.  St. Augustine liketh well of a law made by Theodosius that godly Emperor, generally against all Heretics, that their Bishops or Clerks wheresoever they were found should be find in ten pounds, & wisheth it might be more particularly made against the Donatists, because they denied themselves to be Heretics.  
And because of some outrages after committed by the Donatists, 
Ibid.  a more sharp law was decreed, that they who were of that sect, should be punished by the purse, But their Bishops or Ministers should be banished: ut tantae immanitatis haeresis Donatistarum; (cui crudeliùs parci videbatur quam ipsa saevicbat) non tantum violentae esse, sed omnino esse non sineretur impunè: that is, That the Heresy of the Donatists being of so great cruelty that the sparing thereof might well seem to be greater cruelty, should not only not be suffered to be so fierce, but not to be at all unpunished. whereby sufficiently it appeareth tstat Christian Princes, give no just cause to Recusants of complaint, if by the purse, or other moderate and reasonable punishments, they do not only restrain the overboldnes of such as dare infringe their godly laws, but also force them to come to their Churches,  
Hither to we have seen that the losses of Recusants are not so great as they would have them esteemed; and though they were such; it is plain they were justifiable, before any of indifferent judgement. But what are the losses that Recusants can speak of, in respect of the loss, not of some goods only, but of liberty also, and of life too? In the Persecution that was in the days of Queen Mary, against the Professors of the Gospel, the fathers and mothers lost their children? the children their parents, the husbands lost their wives, and wives their husbands, & dearest friends were taken the one, from the other. These were losses indeed, and such as were very grievous & gave just cause of complaint. But to have some restraint of liberty, or a small Pecuniary punishment, is no heavy burden for a man to bear for conscience sake.  
In the late days of persecution, which even now I spoke of, a great number of godly Martyrs would have accounted such disgraces as are here complained of, great glory, such imprisonment, great liberty and freedom, yea such losses, an exceeding great gain; if in a mean state of life, though in prison, they might have been free to serve their God. It cannot cannot therefore but seem a thing to me very strange, & to all other too of indifferent judgement, that they, who when they had the Law and the sword in their own hands, omitted almost no kind of cruelty, against such as upon good grounds and such as their adversaries themselves could not tell how to disprove, dissented from them in Religion; should now upon so light occasion, make so great complaint, as if some great cruelty were showed upon them. And whereas than these imprisonments and losses, were laid upon all that they could hear of, that loved the Gospel, with sharp inquiry and cruel constraining of many, to accuse others: yet now we know, and daily see before our eyes, sundry whom we know to be Recusants, and yet do not use that extremity against them that we might but rather look for their conversion, being nothing so forward to take them, as they were to burn us.  
But by whom have our Recusants such losses, as are to the impoverishing, yea the utter undoing of many of them? The king's coffers get not much, as hath been showed and that which goeth that way, is taken of such as are well able to pay. If then their losses be so great, let them consider well with themselves by whom their loss cometh. The jesuits, the Great Masters of all out Recusants, how proud they are in their followers, apparel, and diet, & in things that belong unto them, 
Quod lib.  William Watson that traitorous Priest, and other Popish Priests can tell us, in a Memorial of Accusations (thought to be devised by one Fisher) in the 4 Paragraph of it, 
Reply to Fa. Parson's Libel. fol. 14.  thus saith No jesuit goeth to visit any in England, or traveleth from on place to another, but he is richly apparelled, and attended on with a great train of servants, as if he were a Baron or a Earl. And the Reply of Parson's Libel telleth us of Fa● Garnett, whose expenses could not be less than 500 pounds by the year, And of Master john Gerard the worth of whose apparel he shameth to report, whose Geldings also were of great price and many. And one Oldcorne whom he calleth but a petty jesuite, he knoweth his apparel to be seldom less worth than 30. or 40. 
yea a jesuite girdle and hangers of 30l price. Letters of A. C. p. 65  pound and he had 8 good Geldings at one time. I would that our Petitioner should consider, from whenc maintenance must be had for these irregular Regular spendthrifts, and prodigal lavishers of other men's goods: is it not from Recusants? If it be; let them not charge the state with their losses, but their own Traitorous hearts who upon their charge maintain such unprofitable burdens of of the Commonwealth, such dangerous Canker worms to the state.  
Yea and further the same reply telleth us that in the College of jesuits at St. Odemars' (notwithstanding all their Pensions from the King and others) there be few English youths there, whose parents do not largely pay for their educations; neither can any poor youth be admitted thither (for all their pensions) but he must either have anual stipend of 20. marks plus minus by the year, or 40. 50. or 60. pound's portion in gross sum. Such continual portions to be bestowed upon Recusants' Children sent to their Seminaries, are indeed the impoverishing of them, nay the cause of a great want in the whole Realm, from which so many sums are transported. In the mean season, have the Priests who tell us these tales nothing? They have bellies to fill, and backs to cloth, and that is done not of the worst. Many a wife robbing and undoing their own Husbands, to cherish (such is their hot devotion) these their Corner-friends; who when they are seen abroad, are taken & reputed for Courtiers and Gallants, Watson & others of them complain that the jesuits are nothing liberal to them. Of whom then have they their finding? Of whom, but of Recusants? These are great means to impoverish men of good ability, to maintain such a number of Caterpillars or Grasshoppers worse than those of Egypt.  
Besides these things William Watson in the Quodlibets, & the Reply to the foresaid libel especially telleth us, that they have many more ways to get from Recusants: there are Legacies in Pios usus, 
Reply fol. 24.  yearly alms, extraordinary gifts, restitutions de bonis incertis, dispensations in diverse cases, alienations, advowsons, etc. and that the Legacies in Pios Vsus have within few years come to 2000 or 3000. pound. And declareth also how john Gerard a jesuit got of one Gentl. at one time 200. pound, at another time 700, and the bestowing of an 100 pound by year: of another 160. pound, of another 500 pound & of a Gent. & his Mother 1000 marks. Is not this good getting for one man? I need not here report what is testified in the Quodlibets concerning many notable pillings of men and women by the jesuits and especially by that cheating Lecher Gerrard, 
Quod lib. 2 art. 5. Quod. lib. 3 art. 10.  who besides his ordinary cozening of women, (with which sex he was most intimat,) drew 3500li. at one clap from one man. But very probably we may think, that if not all, yet much of that that our English men have abroad, cometh from our Recusants, & no doubt, such as are at home are nourished by them. Is it any marvel if the very veins of their riches be drawn, 
Quodlib. 3. art. 10. From H. Dru●y 3500 A. Rouse 1000l. l. E. Wolpool. 1000 ●●. Hudlestone. 1000l. etc. Anat. of T. B. l. 3. advis. ●,  who have so many Horsteaches to suck the same? Add unto these their Holy exercises, whereof the Priests make report, & you shall find the jesuits the most cunning coney catchers. I think in the world to abuse folk and cousin them of their wealth.  
So that our Recusants we see, may indeed by jesuits and Priests marvelously be impoverished, though slow enough they be, to bear any burdens of the Commonwealth. For when such things are demanded of them, then will they allege their payments they make to the Prince, when he shall perchance not get the sixth part of that which is their due. But as if nothing were gotten from them, but that which by godly Laws is justly claimed from some few of them, for their obstinate recusancy, they cry out of their losses and impoverishing, yea of their undoing, as if what the Prince hath, or the Law requireth of them, went to a wrong purse: but what Traitorous seducers get from them, be it much more, is all well bestowed.  
We see then that the penalties that Law imposeth are not so grievous as the Petitioner would it should be thought: they are not imposed upon many, and that they should be more imposed than they are it is necessary; and hath example from former ages, with the godly approbation of St. Augustine. And to be short it is most evident, that the favour that they bear to the Enemies of God and the State, is greater cause of their impoverishing, yea and of the undoing of a great number of them, than is any execution of Law against them, only in respect of their recusancy. For if their contempt of Law, which is to great in them, by penalties be, if not reform, yet chastised; their obstinacy therein, not their recusancy, is fined.  To the which our afflictions there is at this time added by your LL. the heavy censure of Excommunication. 
This is the second part of the Petitioners complaint, that Recusants be excommunicated. And is this Censure so heavy unto Recusants. They willingly & obstinately refuse our Assemblies, fly from our Churches, disdain our prayers, contemn our administration of Sacraments; to be short they will be none of us, and yet are grieved that they are not accounted among us. Nay when they hear of their Excommunication, there are of them that can say, it is their desire so to be; they are even as they would be. And yet to aggravat the vexations that Recusants suffer, this is added as a thing that much troubleth them, that they are Excommunicated, this is now a heavy censure. What, is it more grievous that our Bishops pronounce them to be none of our Church then that themselves abandon themselves from the same? May they despise all power, abuse all authority, break all good order, and separate themselves from God and godly Exercises of our Christian profession, and our Bishops & we look on in the mean time, and use no discipline to reform disordered persons?  
I am glad that Excommunication is now judged to be a heavy censure, even that excommunication that is done orderly & as it aught to be; the parties upon whom it is to be inflicted, being judicially called and that unto such places, as they may come without danger. For hereby appeareth what just occasion of complaint those Romish Censures have given to us, who have ere now Interdicted this Realm, Excommunicated our Princes, not being their lawful judges, 
Even as at this time they deal with the state of Venice.  not calling them judicially to place convenient, not hearing no not caring to hear what they could say in their defence. It seemeth they are of that mind that whatsoever those surly Censures of Rome do against us, must go for good, and whatsoever we do against them, must be holden too severe and heavy. A Heavy Censure (I warrant you) to put them out of the Church, whom we can by no means fair or fowl bring to the Church, much like as if truantlie and stubborn Scholars should say they found themselves grieved, because their Master chargeth them to come no more to School, or if a loitering lubber should find fault, that he is not set to work.  
But if this la were so executed as it might be, it would indeed be much the heavier and give them inster cause either of complaint, or of amendment. For (as I take it) they who stand excommunicate, are deprived of all benefit of Subjects, or of defence by Law, against such wrongs as are offered unto them. But we are not of the Popish spirit, to seek by all mischief & malice, to wreak them, as they would us. Not, some of us are rather content to suffer their many wrongs, then to offer them such hard measure. Neither do I remember, that I have ever hard that advantage taken against any of them, saving that in Northumberland (as is reported) one Recusant thought to pled that against another of that Sect: But he against whom it should be pleaded, understanding of his purpose, came to the Church, and so avoided his intent. But to end this point, we know & confess that the Censure of Excommunication is indeed heavy and grievous unto the godly, and such as are of the Church: but because Recusants are out of our Churches, and will not be of our Assemblies, this complaint therefore is of itself nothing, but added only as a cipher to make the number of vexations seem greater.  
The third vexation that this Petitioner complaineth of, is uttered in these words: and withal we do find ourselves daily (to the inexplicable grief of our hearts) deeper to incur the aversion and indignation of his Majesty, more heavy and grievous unto us, than all our temporal losses & afflictions. In deed if this be considered as it aught to be, it is just cause of grief. For the wisest that ever was, hath set it down in writing, 
Prov. 19 i2  that, The king's wrath is as the roaring of a Lion: as on the other side, his favour is like the dew upon the grass. And again, 
Prov. 20.2.  The fear of the king, is like the roaring of a Lion, he that provoketh him to anger, sinneth against his own soul. And yet again in another place, 
Pro. 16.14.  The wrath of a king is as messengers of death; but a wise man will pacify it. In the later of which places we see, what advice king Solomon giveth unto them, who feel the displeasure of their Sovereign, heavy and grievous; namely, that they if they be wise, should frame themselves to pacify the same.  
His aversion (you say) and indignation is grievous. Indeed Recusants have just cause to fear it. For if his Majesty should deal according to rigour of Law, as Recusants diverse times provoke him to do, not only by their stubbornness, but also by their strange and saucy, yea and barbarous attempts: their case would be yet much harder than hitherto it hath been, and their punishments more sharp.  
But you are grieved you say, how shall your grief be remedied? Must the king yield unto your unlawful & unchristian desire, to grant Toleration? Is it not rather fit that you should condescend to his majesties most godly and Christian laws, & agreed with him in his most holy Profession? His Religion is such, as is directly opposite to Popish superstitions and Idolatries, neither may he, unless he will incur gods displeasure, permit or suffer any Popish abominations within his dominions, as perchance may hereafter be sufficiently proved, when I come to the third general point of this Petition. Seeing therefore he cannot condescend to you, unless he will go against the light of his Conscience, and neglect the necessary duty of a Christian king: if you will look for ease of your grief, it is reason you conform yourselves to his godly laws.  
And that the rather, because Recusants very justly give cause of his majesties aversion & indignation, in that they hold a contrary Religion, his being so infallibly grounded upon God's undoubted written Word; they think themselves bound to obey the Pope's will, though against the King and this State, vowing their service unto that proud & presumptuous Man of sin, that abuseth all Authority & Majesty whatsoever. 
Lib. sacr. Ceremon.  He maketh Emperors & kings hold his stirrup, lead his horse, nay to be his foot stools, to power the water when he washeth, to serve him at his table, to kiss his feet, and in Counsels to sit no higher than his feet; 
Pontifical. de inaug. Reg.  yea, he maketh them swear Canonical obedience to him. He taketh upon him to depose them at his pleasure, to give their right & inheritance to whom it pleaseth him, to discharge subjects of oath & obedience. Hath his Majesty, or any other Prince that hath any wise care of his estate, any cause to like or love such subjects?  
Your answer I know is ready, that you willbe subject to the Pope for Religion only. But who shall be judge therein; the Pope or you? If he saith that it belongeth to the cause of Religion to depose an Heretic, (as he termeth all that love the Gospel) you dare not say, it is not so. In such case his Majesty hath no cause to hope well of so doubtful subjects. Therefore if you would have his cheerful countenance, join not with him who is an Enemy to our gracious Sovereign, and all others that maintain the truth. Neither can your words persuade us, that your obedience to the Bishop of Rome shall extend no further than you promise', so long as you retain and maintain among you jesuits and Priests such firebrands of mischief, & trumpets of Rebellion; of whose mischievous purposes and practices against this their Native country, as the Priests in their many books extant are good witnesses against the jesuits; so the late conspiracy of Watson, and many other mischievous intents and meanings by them before plotted and intended, do plainly declare, how dangerous your Priests are too. Is it not then for the safety of his Majesty to have indignation against those Hosts, that entertain such guests?  
Moreover his Majesty hath yet greater cause of indignation, when he calleth to remembrance, how wholly the Scriptures charge subjects, to honour & obey their Kings and Princes. Let every soul be subject to the higher powers. 
Rom. 13. i  For there is no power but of God, 
Rom. 13.1.  & the powers that be, are ordained of God. etc. And the same Apostle writing unto Titus, put them (of Creta, saith he) in remembrance, that they be subject unto principalities and powers, 
Tit. 3. i  and that they be obedient. S. Peter likewise, submit yourselves to all manner ordinance of man, for the Lords sake, 
1. Pet. 2.13.  whether it be unto the King, as unto the superior, 
14.  or unto governors, 
17.  as unto them that are sent of him. Fear God, Honour the King. These I say, and many such like places, prove that we own this duty to him.  
But for the Pope there is not one, I say not one testimony in all the Scriptures, to prove that universal power that he challengeth; universal I term it, because he extendeth his jurisdiction, by force and subtlety, not only over all Persons and causes Ecclesiastical, in all places whatsoever, but also meddleth so far with Princes too, that they who are under his slavish obedience, may not but by his leave presume to enter upon their lawful right and inheritance. Yet this man, whose Authority is so lawless, and so destitute of all good ground, beareth so great a sway in the hearts of Recusants, that if he command, they easily forget all duty and allegiance, that the law of God and man requireth of them.  
Give therefore to Caesar the things that 
Mat. 22.2.  are Caesar's, and give unto God those things which are gods. Rob not Potentates and Princes of their authority, deny them not their due obedience, acknowledge not any above them, or equal to them, in the affairs of their own dominis. By such means you shall more persuade his Majesty, and assure him of your loving and loyal affections, then by all the fair show of words wherewith you gloze.  
Neither is there any cause you should fear, to cast of your yoke of bondage & servitude to that Romish Priest, who (as I said) hath not any warrant of god's word, to take upon him as Head of the universal Church. The first that got that title was Boniface the 3. who was at the lest 600. years after Christ; and he that gave that superiority, was that wicked Phocas, who murdered his Master to obtain the Empire. He it was that granted,  Episcopus Romanus, vocaretur, & haberetur caput omnium Ecclesiarum, that the Bishop of Rome, 
Plate in Bonaf. 3.  should be counted and called head of all Churches, as Platina and other stories report. The Headship over the Church being thus obtained, by the means of that wicked Emperor; Boniface the 8. afterwards, 
Benevenuti August. in Alberto.  he who was called papa famosus, The famous Pope, not for any goodness I warrant you, and Magnificus tyramnus sacerdotum, The stately Tyrant of Priests, (for indeed he used them very cruelly, so did he Princes too) he who appearing on day like a Pope, the next day attired as Emperor, with the Imperial diaden on his head, & a sword by his silly side, cried, Ego sum Caesar, I am Emperor (for he thought the matter being so unlikely, no man would have believed that he was Emperor, unless he spoke so) others (as Friar Rioch) report his words thus, 
Rioch in Alberto.  Ego solus Caesar, I am only Emperor; he I say caused it to be holden a thing de necessitate salutis necessary to salvation to believe the Church of Rome to be the head of all Churches. Which also more than 120. years after was decreed in the Council of Florence. Whereby it appeareth, that it is very lately set down to be a matter of faith & that it may evedently thereby be gathered, that the Pope's supremacy is not by God's law, but by man's devise established, & therefore that it may by man also be rejected.  
If therefore Recusants will still be slaves to that Romish Priest, who usurpeth Authority without any warrant, & whose headship over the Church, was not needful to be believed until within these 160 years or there about; then may we justly charge them, to be the causers of their own griefs, & the workers of their own woe, in that they are obedient to a foreign power, upon so small or rather no ground, if he command than: against that duty that the law of Nature, the la of Nations, and the Law of God requireth of all Subjects. The Petitioner therefore in vain maketh their case herein so lamentable, and their grief so great, as if nothing were greater corsive or discomfort to them, than the want of his majesties favour, if to obtain it, they will not yield to that, which so easily, so lawfully, so honestly may be done: yea which of necessity and in conscience they aught to do: I mean if abandoning all foreign Power whatsoever, that will not wholly employ and vow their service to their & our Dread Sovereign. For whatsoever they pretend to be, or how much soever they say they will do in his cause, if like the Gadits, they had faces like lions, 
Chro. 12.8.  and were like the R●oes in the mountains in swiftness, 
14.  If one of the lest of them could resist a hundred, and the greatest a thousand yet is it not for his Majesty to trust any but such as are like to them of Zabulon mentioned in that chapter, 
33.  that had not a double heart. One heart for the King, another for the Pope, I like not.  
Thus have we seen, how they (in comparison of the persecutions which they have laid upon others) complain of ease and make as if their burdens were not to be borne, though upon others they did lay heavier by many degrees. Now let us consider to what cause they impute all these vexations. And all these calamities to have only their being, in regard only of our recusancy (saith this Petitioner) and constant persevering in the Religion we have received from our forefathers, as they from theirs.  
He seemeth to touch two causes of these their supposed vexations; The one is their Recusancy, the other their Constancy. Their Recusancy is a refusing to be partakars with us in the word, Sacraments, and Prayers, and such exercises of our Religion: the other is a Resolute perseverance in their Popery.  
It aught not seem strange unto Papists, if for Recusancy only, they endure the griefs before mentioned, since they for matter of Religion only, have tyrannised in most grievous manner, and tormented even unto death, far better than any of them that I hear of. Was it not a common snare to take all true Professors of the Gospel in those bloody days of Queen Mary, what say you to the sacrament of the altar? And if therein they would not believe as they did, and say as they said (though their absurdity in ihat point was exceeding gross) was it not then thought cause sufficient to bring them to the fire and stake. The stories are for this point so many, that I need not particularly to allege any: they are so testified most of them in their Bishops own Registers, and by so good proof, as that justly they cannot be doubted of.  
Yea hath it not been cause sufficient in the times of Popery, greivouslie to persecute such as only had, or hard read unto them, some piece of Scripture in the English tongue? Let the Register book of Longland Bishop of Lincoln, testify hearin against such as will not believe the truth: For their shall they find that An. 1521. many had that objected against them, as sufficient cause of shameful penance or cruel death. Neither was any matter of State, but of Religion only laid to the Charge of Richard Baifeild sometime Monk of Bury, but after a Martyr for the truth of the Gospel, most cruelly dealt withal in the Lollards tower, being hanged by the neck, middle, & legs, his hands also manacled, 
Art. & Mon ex Regest. Longlandi●.  against whom among other articles this was one, That in the year of our Lord, 1528. He was detected and accused, to Cutb. then Bish. of London, for affirming & holding certain articles contrary to the holy Church, and specially that all land and praise should be given to God alone, and not to Saintes or creatures.  
No doubt if S. Paul had been brought before Bishop Longland and his fellows, he should have had the reward of an heretic, for saying unto the king everlasting, 
1. Tim. 1.17.  immortal, invisible, unto God only wise, be honour and glory for ever & ever. The like he hath also in another place; 
1. Ti. 15.16. .6  but especially for teaching such doctrine, or rather such heresy (in the Romish language. 
Heb. 13.15. ) Let us therefore by him (Christ) offer the sacrifice of praise always to God. If praise must always be offered to God, what time shall we have to offer that sacrifice to Saints? And yet the Apostle is not alone in this heresy, 
Revel. 4.9. Re. 5.11.12  but the 4. Beasts in the Revelation also, yea and the thousand thousands of Angels (because Papists like so well of multitude) give honour and praise, and power, to him that sitteth upon the throne & to the Lamb. And the 24. elders yield this reason why they also did the like, Thou art worthy, O Lord, to receive, glory, honour and power, For thou hast created all things. Now because we cannot truly say so of Saints and Creatures, it seemeth they by that reason will conclude, that Saints and Creatures must not have that sacred honour & praise ascribed unto them. So that their song of thanksgiving, is quite contrary to the doctrine of the Church of Rome; & very consonant to that which Papists call heresy. Now if the Professors of the truth, have been bloodily persecuted by Papists for hearing only, or reading the Word of Truth for their instruction: why should Recusants think their Punishment for obstinate recusancy so hard a matter?  
But Recusants besides that they are Enemies to our profession and faith; are also dangerous subjects, more ways than one, as before I said. First in that they entertain, yea and think it needful under colour of performing the exercises of their Religion, that they should have among them such, as when occasion serveth, must put them in mind of their obedience to that Profane Wretch, whom they term most Holy Father, and thereby withdraw them from the king's obedience. Than also in that they take him to be the head of their Church, and so have their hearts bend on him, howsoever their body and goods, are for a time liable to the Princes william. And yet also they can find means to make a state of all they possess, to defraud his Majesty of his right: & can find such as would be loathe to be accounted bad subjects, who can be content to be used as cloaks & sconces, in these their treacherous shifts.  
recusancy only then, how little so ever the Petitioner maketh reckoning thereof, is cause sufficient to make them endure disgraces, losses, & imprisonments, with such other penalties as law imposeth though as before I have said, very few in comparison of the number of Recusants, are so dealt with all I say the abstaining from our Churches (I mean in the time of divine Service) which is properly to be accounted recusancy, importeth a further matter, as namely because they will not be of our Church, that therefore they are of sun other. And if of any, than of the Romish, which hath for many hundred of years been a School & nursery, of treasons and treacheries of poison, & murderings, of disobedience and Rebellions, and all such dangerous attempts against Princes and Commonwealths.  
The case then standing thus, that many of his majesties subjects are stolen away by the enchanting and sugared speeches, of the Romish sirens; I would suppose it were wise Policy, but I am sure it were good Christianity, to 'cause the People to swear not to Supremacy of our Gracious Sovereign only, (a thing in these days very needful) but to the maintenance of Rligion too. A thing not strange or void of example of former times For Asa & the people with him, 
2 Chron. 15.12.  made a covenant to seek the Lord God of their fathers, with all their heart, and with all their soul; 
13.  and that who soever will not seek the Lord God of Israel shallbe slain, whether he were small or great, man or woman And they swore unto the Lord with a loud voice, 
14.  and with shouting, and with trumpets, and with cornets. We see here an oath sollemnlie taken for the Service of God, whereby the People thought themselves more straitly bound to perform the same. And when Esdra would reform the transgression of them that had married strange wives (as our Recusants are wedded to the Italian head) he caused the chief priests, and Levits, and all Israel, to swear that they would do according to this word, 
1. Ezra. i0. 5  (of putting away their strange wives) so they swore.  
Yea it seemeth the self same oath was put in practice in his majesties Realm of Scotland, 
The general band.  Anno. (as I take it) 1588. by a general band, wherein, in the presence of Almighty god, and with his majesties authorizing and allowance, the Nobles and other that subscribed to the same, faithfully promised and solemnly swore, like as (say they) hereby we faithfully and solenly swear and promise' to take one true, cafauld and plain part with his Majesty among is ourselves, for averting of the apearand danger, threatened to the said Religion etc. So that we may understand hereby, that examples of the godly practice of Zealous Kings, both old and new, may teach us this godly and Christian policy, to provide as well as we can, for the continuance of God's truth among us: which if we would in devour as did Ezechiah, no doubt god shall bless our attempts as he did his. In all the works that he began for the service of the house of God, 
2. Chro. 31 21.  both in the Law & in the comamndements to seek his God; he did it with all his h●rt, 
2. Cor. 7.  & prospered. For as God loveth a cheerful giver, so he best accepteth obedience, that is done with cheerfulness & courage; not this faint service, or such as is done with unwillingness and grudging.  
In the former examples of Asa and Ezra, we see also, that there was a Covenant made for the Service of God, besides the oath that they took. Agreeable whereunto was (in my judgement) not only that General band before mentioned wherein very many in Scotland bound themselves to defend the Religion professed then, and now also within that Country: but also that Subscription to a confession of the faith, whereunto the King's Majesty & all his Household did subscribe; which subscription also, is upon sufficient penalty commanded unto all Ministers, that they should require the same of their Parochians, and with all diligence and speed to certify the Refusers of such subscription; as may appear by the Confession of faith, and his majesties charge concerning it, Ano. 1580, Which courses if they were taken within his majesties dominions, with some execution of punishment against the obstinate; I nothing doubt, but a great number would leave Recusancy, and would with heart and mouth protest against the same, & with their hand also (that might be an abiding witness) show their mislike.  
And why should Papists themselves mislike of such a course, seeing they also do practise the same? The leaguers in their Association do swear, to restore Religion according to the form of the Catholic Rom: Church, as appeareth in a book entitled, 
In Henry 3  An historical collection of the most memorable accidents and tragical massacres of France; where also is to be seen, that Henry the third the French king, instituting an order of the holy Ghost bound them by solemn oath to such conditions, as only pleased Catholic minds, Anno 1579. Nay the late king of Spain ordained, that all his hairs and successors in the Estate of the Low Countries, shall for ever upon their entry into those Signiories, take an oath for the maintenance of the Papacy & that Religion; as is reported in a treatise lately published, under the title of A relation of the religion used in the west part of the world. And the Prince of Parma too, Governor for the said Philip in the Low Countries, made the City's subject to his government, swear to certain Articles of the Romish Religion, set forth by the appointment of john Houchin Archb. of Machelen; which Articles being printed, Anno 1585. contain the sum of that is taught in the Popish Church, both for the Pope, and popery; which they did swear to maintain even to death, as much as in them should lie, by council or instruction. Shall this course then seem strange to any, that hath so many examples? Or can it be thought vain or needless, in these so dangerous times? Shall we be less zealous for the truth, than they for falsehood? Or shall they be found more circumspect to maintain superstition, and men's Traditions, than we for God's true and acceptable service, and the undoubted written word? God forbidden.  
O therefore that it would please our gracious God in mercy to look upon us in moving his majesties Heart to use the self same means throughout all his Dominions, either to compel the backsliders unto the true Service of God, or to discover such false hearts, as would make us believe they build with us, as did the adversaries of judah and Benjamin, and seek the Lord our God, as we do; 
Ezra 4.2.  though indeed they desire nothing more, then to establish again among us the Pope's Authority, and to bring into our Churches those Popish abominations.  
Another cause of their vexations, say they, is their constant persevering in the religion received from their forefathers, as they from theirs. But that which the Petitioner termeth constancy, may much more aptly be called wilfulness or obstinacy. For I find Constancy thus defined, 
jac. Hertel. de finite Theolog.  that it is, Virtus, quae vera, justa, & necessaria, constantèr, id est, eodem modo & perpetuò, dicit & facit: a virtue that saith and doth the things that are true, just, and necessary, constantly, that is after one manner, and always. It is therefore required that men should first be sure of the Truth and Necessity of the things they hold, before they set themselves firmly to believe the same. But for Popish doctrines, as it is certain that many of them being tried by the true Touchstone of God's Word, are found but Copper and counterfeit: so sundry points also, which they esteem as matters of great importance, are mere toys and trifles, fit for fools and children to sport them withal, then for Christians to use in God's service. I pray you then what constancy is in maintaining such trumpery?  
That such wilfulness may well be called obstinacy, partly in respect of the fountain from whence it floweth, & partly in respect of the bad effect it worketh in Recusants, may easily appear. For from whence springeth this stubbornness? Ask S. Bernard he will show it. 
Bernard. in cap. ieiuni● ser. 2.  Ind cordis duritia, (saith he) indementis obstinatio, quia meditatur quis non legem Domini, sed propriam volu●tatem. From hence cometh hardness of heart, from hence springeth obstinacy of mind, that a man doth not meditate upon God's law, but on his own william. How well this painteth out the whole rabble of Papists, I would they had eyes to see. For God's word is little respected among them, but they are so wedded to their own opinions, that hardly will they suffer themselves to be divorced from the same. And if you desire to taste of the bad fruit, that this corrupt tree yieldeth, 
Tertul. de paenit.  learn of Tertullian. Neque enim timorem alia res quam contumacia subvertit, saith he, There is not any other thing that overthroweth fear; then contumacy or stubbornness.  
We find by experience this to be most true. For obstinacy maketh silly Recusants, who are able to say nothing at all in defence of their opinions, neither are acquainted with the very Principles, not not of their own Religion, (whereof to be ignorant, is a great shame for any that professeth Christianity,) I say their obstinacy is cause that they fear no Law, no Magistrate, no punishment, no peril of utter destruction of body & soul, but run on headlong to their own perdition, like men senseless, because they are become fearless. Yea myself could name some, that being conferred withal, have made so little reckoning of any threatenings of God's wrath, against such manifest contemners of his word, as if they thought it a good sport to go to the Devil, for company of such as they rely upon.  
Another infallible note of their obstinacy is, that they will not hear, they refuse to confer. If any thing for their good and edifying be spoken unto them, they stand mute much like their Images, that have ears and hear not, mouths and speak not. And if with much a do, you wring some words from them, their common excuse is, they are ignorant, they cannot reason: if I may call it an excuse, that is their greatest accusation. For whereas Christ teachech us, that ignorance is the cause of error, 
Mat. 22.29.  You err or are deceived, because you know not the Scriptures, nor the power of God; they should thereby be made more desirous to learn, if they will avoid error: but they being settled, yea frozen in the leeses of their superstition, will not suffer themselves to be reform in any wise, contenting themselves with these stubborn answers, I am resolved, I am satisfied, my conscience is persuaded. As if God having commended unto his Church the Ministry of his Word as the only waigh-scales, and true Touchstone of all Doctrines: and withal having given a general charge to every member of of his Church to try the spirits whether they be of God or not, 
1. john. 4.1.  because there are as well spirits of Error, as of Truth: yet it should be accounted a high point of good Christianity, to receive and stiffly to hold whatsoever their Popish Priests shall say unto them, (for so they all teach, that spiritualis à Nemine judicatur) without any trial thereof, by weight or touch.  
But what is it wherein they persevere so constantly say they, so stubbornly say I? In the religion they have received from their forefathers, as they from theirs. Confitentem habemus Reum. The Petitioner, in uttering his Grief, confesseth his Error; his own mouth judgeth him & his fellows; his own words condemn them. They have their Religion from their fathers, that is to say, from men: we have ours from God. For we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God, not only in respect of having God's Spirit our inward Schoolmaster to direct our hearts, but also in regard that our Religion is by inspiration from him, 
2 Tim. 3. i6.  as S. Paul teacheth Timothy. It is therefore a sufficient disprofe of the Religion that Recusants profess, that it is received from their forefathers, as they received it from theirs, though the Petitioner bringeth it as an ornament & beauty to Popery, and a sure argument of the truth thereof.  

Esa. 29.13.  Their fear towards me (saith God by his Prophet Esaie of the People of the jews) is taught by the precepts of men. As if he said; they worship and serve me, not as I have commanded, but as men have taught. Grievous is the accusation wherein God layeth to the charge of his people, that they follow the corruption of their fathers. 
Eze. 20.30.  Are you not polluted (saith he by his Prophet) with the customs of your fathers, & commit you not whoredom after their abominations? 
Mat. 15.3.  Why transgress you the commandment of God, by your Tradition, saith our blessed Saviour to the Scribes & Pharisees? And because it hath always been the fashion of hypocrites to excuse their Idolatries and superstitions, by that which their forefathers have done before them: therefore God by his Prophet giveth this caveat, 
Eze. 20.18  Walk not in the ordinances of your fathers, neither observe their manners, nor defile yourselves with their Idols. And the Apostle exhorteth the Colossians: 
Coloss. 2, ●  Beware lest there be any man that spoil you through Philosophy and vain deceit, through the Traditions of Men. And S. Peter chargeth the jews with vain conversation, 
1 Pet. 1.18.  received by the Traditions of fathers.  
Yea in Matters of Religion, to hang upon the doings or faith of forefathers, or of any men, is altogether unlawful and against God's express commandment; Whatsoever I command you, take heed you do it, 
Deuter. 12.30.  thou shalt put nothing thereto, or take aught there from. If then God's commandment must be obeyed, 
Deut. 4.2.  without turning to the right hand, or to the left, as else where is said without adding any thing to it, or taking any thing from it, as here God by his servant Moses chargeth; there is no liberty given to us to follow our forefathers, but God only; who hath also appointed Christ to be our only Master. 
Mar 23.8.10.  And therefore Tertullian that ancient writer most notably testifieth, that no men may make choice what they will believe, not not the Apostles themselves might teach as they would, 
Tert. ipraescript.  said acceptam à Christo doctrinam fidelitèr nationibus annuntiarunt; That which they had learned of Christ, they taught the people faithfully. And then after teacheth us how to know the truth or true Religion, not by looking unto our forefathers, but holding that which Ecclesia ab Apostolis, Apostoli a Christo, Christus a Deo suscepìt, 
Ibidem.  the Churches received from the Apostles, the Apostles from Christ, Christ from God.  
Godly therefore is the wish of justine the Martyr, more ancient than Tertullian; For he lived not much more than 100 
just. Marc. colloq. cum Trip. judaeo.  years after Christ; Optarim (saith he) candem mentem & cateris, ne a seruatoris verbis discederent. Possunt enim religionem incutere, a via recta deflectentibus, & meditantes ipsa, quiet reficere incundissimâ. I would wish that others also were of that mind that they would not departed from the words of our Saviour. For they can work Religion, in such as turn from the right way, and refresh with most sweet rest, such as meditate thereupon. And as he wisheth that others would do, so himself giveth example therein, insomuch as Tryphon the jew having experience thereof by the reasoning which they had together, thus speaketh unto him: jam ante dixite semper Scripturis haerere quo incedas tutior: I have said before, that you always stick to the Scriptures, that you may walk more safely. Then afterward he yieldeth it as a reason why he will set down their talk and conference in writing, Nec enim sequor homines, 
justin. Mar. Ibi. post. me.  aut doctrinas humamanas, sed Deum, et quae ille docuit. For neither do I follow men, or the doctrines of men, but God & that he teacheth.  
Thus than we see, that the commendation that the Petitioner giveth unto their Popish Religion, that they received it from their forefathers, is a sufficient argument to reject the same, unless they can fetch further the original of it, then from their forefathers, or their forefather's forefathers. And when they have gone as far as they can, to claim all Antiquity of Man yet the Truth is that only, that cometh from God. If they therefore will persuade us, that their Religion is good, they must show it out of God's Book; they must give it this praise, that it is in Gods written word: which if they can, we will rather believe one sentence rightly alleged, according to the circumstances of the place out of Scriptures: then all that they can speak of their forefathers to many generations. Herein we have good warrant out of the sacred word as I have showed; this was the practice of the Primitive Churches, as partly is proved, & may very plentifully be confirmed.  
Neither must it be granted unto the Petitioner, that Recusants endure such vexations as they complain of, only for their ancient Religion. For as there hath been other cause of making both of the ancient and newer Laws, against many of the things wherewith they may be touched; so is there other cause, why those laws should be put in Execution: namely to keep under dangerous and doubtful subjects to the Estate. For even that point of their Religion, whereby without any good ground they subject themselves to the Pope, an utter Enemy to all Sovereignty in Princes, maketh them to be such, as must carefully be looked unto. And yet that is not the Religion they received from their forefathers, and they from theirs, seeing it was never decreed as a thing to be believed, in any Council before that of Florence, which was kept, Anno. 1439.  
We know also, as hath before been said, that they who are the daily Plotters of all mischiefs & more than Pagan villainies against this flourishing Realm, (jesuits I mean & Priests,) are fostered and maintained by Recusants, yea so honoured & embraced by them, as that both their will and their wealth is at their disposing: and that they prepare them against their long looked for day, that Cardinal allen spoke of (in a letter to a friend of his which is to be seen,) and divers other since him, 
Weston de tripl. stat. in P●rorat.  do inculcate, that upon any fit occasion they may join with them, in their mischievous attempts. That is also confessed by one of the Scottish jesuits in a letter he writeth to the Prince of Parma (as I remember for I have not the book now by me, but they are yet to be seen) wherein having reported what good success they have of their labours, he showeth also what they endeavour, namely with Religion, 
Discou. p. 7. Answ. to a jesuited Gent. Quodiib. 2. art. 7. Jnfanta's entertain. in the English Coll. at Val jedolid. Jesuit. cat. l. 3. c 16. Import. consid. p. 25. Reply to Pars. li f. 65 Quodlib. 6 art. 10.  to plant in them an affection to the Catholic king. And to that end do they still teach, that the Catholic Religion & the Catholic king are so linked, that one cannot take footing here without the other; yea, that it is an Honourable Action to plant Religion here by Conquest. And though that smooth-tongued Traitor Ric. Southwell the jesuit, confessed from the Duke of Medina's own mouth, that so room might be made in England for the king Catholic, little care would be had what became of other Catholics: yet our Recusants, rather than this Romish plot should fail, will not only hazard their own estates and persons here at home; but also sand their Sons abroad to places purposely erected for our Country's Conquest; 
Engl. Sem. at Siuil. valled. S Lucar●, etc. Quodlib. 8. art. 10.  where they are sure to prove jesuitical firebrands, never to return but to ruinated their Native soil. And must we yet think these men are only for Religion vexed, who show themselves so many ways, so dangerous subjects? Not, not, as their Religion is not the plant that God 
Mat. 15.13.  hath planted and therefore must be rooted up, so are their doings such as make them justly deserve to be rooted out together with it.  
The complaint of this Petitioner being in some sort considered of: it followeth also that we examine the Remedies which they say they have used.  
The second part of the Petition.  Which (supposed vexations for Religion) moved us before the end of the last parliament, by our supplication delivered to his Majesty, after declaration of our most dutiful allegiance, and protestation, that our Recusancy proceeded from no other ground but fear to offend god: to offer (as before by a like supplication delivered to our late deceased Queen in the 27 year of her reign we had done) that if LL. Bishops or other of singular note of learning among them at those times should be able to prove to the learned divines of our Religion, that we being of the Catholic Roman faith, might without committing deadly sin repair to their Churches, and be there present at the exercising of your Religion (it being different from that we profess) we would have been most ready & willing to have performed their desires therein 
This is the second general point handled in this Petition, and toucheth the Remedies which the Recusants have (as he saith) used, to ease them of their troubles. But the Petitioner might have dealt some what more plainly, if he had showed all the ways they proved to shakebag of the yoke of their obedience; but indeed that Narration would have deserved little favour. For they have used many more ways than are good, to effect this their desire. They have sometime burst forth into open Rebellions, as the stirs here in the North, the 11. year of her majesties reign, that is now past all their practices, at rest with god; and the sundry troubles of Ireland do testify. They have had also divers secret purposes of poisening, and murdering by any means they could device, the sacred person of their Sovereign not fearing God's wrath, either against murderers or against the despisers of God's ordinance. 
jesuit. Catech. 3. c. 16.  I speak not of the Invasion, nor of that thrice diabolical powder Treason that was by them & their Teachers procured, whereby they showed that rather they would endanger the state of the whole Realm, than not seek to bring their purposes to pass; of which the Romanists of France seemed to prophecy, when they writ that the jesuits cared not to destroy a soul, a King, a paradise, the Church all at one blow, 
Jesuit catech. 1. 3. c. 13. etc. 18.  to make way to their Spanish and half pagan designments.  
These and such like their unnatural & unchristian plots and purposes, the Petitioner had good reason to pass over with silence: and he maketh mention of that only, that without discredit he may speak of, namely of some supplications, which he saith, they preferred both unto our Late Gracious Queen of most happy memory, and also to our most Renowned King, whon God in his great mercy hath given unto us. That which was delivered (as he saith) to our Late Queen I never saw, neither (I think) have hard of. But unto the Kings most excellent Majesty that now reigneth (whose government also the Lord for his goodness lengthen and prospero many years over us) I have seen sundry, whether should I call them Comminations or railing Libels; for some of them are no other; and therefore supplications I cannot truly term them.  
But whatsoever they are, I mean not further to deal with them, than this Petition shall occasion me. Our Petitioner complaineth afterwards that they received no answer to the former supplications. If that to Queen Elizabeth, were like unto most of those that I have seen to his Majesty (for four have come to my hands) they deserved no favourable answer. It is too saucy a part for subjects to pretend humble suit, and yet closely to threaten if their desires be not satisfied; as doth the one especially of their papers, by setting before his majesties eyes, the departing of the Ten tribes from Rehoboam his government, for that his answer to them was otherwise then they would have it. And howsoever they will seem to profess more loyalty, than they did show: yet is it hard trusting them of their word, seeing many deeds done by them of that faction, have been dangerous and troublesome to the state, how smoothly soever now they speak, that they may by that means speed.  
And what good can they mean by avowing, that God approved that departing of the Ten tribes for Rehobohams' denying their just petitions, unless they mean to defend that Popish Paradox (& do thereafter too, if they be able) which is called by Sigebertus, 
Sigebertus in Chron. Ano Dom. 1088.  Novella haeresis, a new heresy; quòd malis Regibus nullam debeant subiectionem, & licet sacramemtum fidelitatis fecerint, nullam tamen debeant fidelitatem, nec periuri dicantur, qui contra regem senserint; imn ò qui regi paruerit pro excommunicato habeatur: qui contra regem fecerit, à noxa iniustitiae & periurij absolvatur; that is, That they own no subjection or obedience to evil kings (and who are good or evil kings, must be thought as it pleaseth them to judge) and though they have sworn to be faithful, yet own they no obedience, neither are they to be called perjured, if they be against the king: but who so obeyeth the king is to be accounted for excommunicated: but who so is against him is absolved from the fault of evil dealing or perjury.  
Neither is this new heresy, as he calleth it, an opinion of those times only whereof he then wrote: but that heresy is still maintained in the Popish Church, as jansonius (no Enemy to Popery, I warrant you) telleth us. 
Mercur. Gal lib. 2. Annus 1589.  For when the French King Henry the third, had for saving his own life (or at lest his Crown as the Priests confess) killed the Duke of Guise; the Divines of Parise in a solemn Convocation did conclude, 
Quod lib. 9 art. 4.  that the subjects were freed from his obedience, and their oath, they might levy money against their King, conspire, bear armour and fight. And this their devilish Conclusion they sent to Rome to get it ratified. Much like was this Position, 
Anthon. Collinet. li. 2. Trag. Hist  unto that which a Bacchelaur of divinity maintained in Disputation, some four years before in the College of Sorbone, That it was lawful for any man, private or otherwise, to depose or kill any kings or Princes, which were wicked, evil men, or heretics.  

Anthon. Colinet trag hist. li. 6.  True it is, that the Senate of Parise refused to ratify the bloody Conclusion of the Divines of Sorbone, & required respite; but some seditious persons by force took them, cast them into prison, chose a new Council. But how well the Pope allowed thereof, may appear by the event: for the king was murdered, 
Quod lib. 9 art. 4.  (by the jesuits practices, as Watson the Priest confesseth) the Pope by a most blasphemous speech commended the fact, and in token of his good approbation thereof, that Beastly wretch Sixtus Quintus, was not ashamed to compare the Miraculousnes of the murder, with the Incarnation and Resurrection of Christ jesus, and to affirm that that Spirit guided the king-killing Friar, that guided the Prophets and Apostles. 
Ant. Colyn. trag. hist. li. 7. Lib. intit De justa abdicatione. Hen 31. Anno. 1602 Mark. 7. Reply to Parsons lib. An. to cap. 4.  But what will you more? He canonised for a Saint that bloody Beast, and made him the God of the Parisians. And for farther countenancing of that holy murder, the jesuits set forth a discourse, wherein they maintain, that Any man might lawfully kill a Tyrant (and such must every one be reckoned whom they dislike,) though there be neither sentence of Church, or kingdom against him. Neither is this taught for good Popish Divinity, in France only or Rome, but also in His dominion, who is termed the Catholic king, is this worse than heathenish lesson, holden for sound and good, as your Priests themselves assure us. For in Salamanca it was concluded by the Professors of Divinity in that University, and the Preacher in the College of the Society of jesus at Tire, that the Catholics in Ireland, might favour the Earl of Tiron (when he was a Rebel and Traitor) in his wars, & that with great merit, and hope of eternal reward, as though they warred against the Turks. And that all Catholics sin mortally, that take part with the English against Tyrone, and can neither be saved, nor absolved from their sins by any Priest, unless they repent & leave the English. Moreover, They are in the same case that shall help the English with any victuals, or any such like thing. Lastly, that the most worthy Prince Hugh O Neale and other Catholics of Ireland, that fight against the Queen, are by no construction Rebels. I am not ignorant that the Priests charge the jesuits, with this doctrine: but the Pope hath also confirmed the same as before is said, & therefore if ever opportunity to execute the same would serve their turn, 
Jmport: consid. p. 23. 24.  what Papists hands would not be bloody? Especially since they are taught that in wars for Religion, every Catholic is bound to do as the Pope directeth without regard to his Temporal Sovereign: 
Parsons Philopater. De justa abdicat. H. 3. Bannes in Thomam Aquin. Quod lib. 9 art. 4.  and that though they may make show of obedience for a time yet as soon as they can get strength to make a part, they may and aught put down an Heretical king.  
To this most impious, detestable, & dangerous Heresy these humble Supplicatours (as they would be thought) sing their Amen as I take it, in saying, that departing from Roboam his government by the Israelites, was by the approbation of God as it seemeth. As if their departing from their lawful king, could be liked of God. But S. August. bringeth this among others as an example whereby he will prove Gods just judgement in punishing sin by sin, not Gods approving the fact. 
De gra. &. lib. Arbit. cap. 21.   
Yet these men that defend such dangerous points of doctrine, in another Supplication, go about to persuade his Majesty, that they are the true & faithful subjects who obey for conscience sake: they (I say) who are at the commandment of him, that is a plague to all Princes; they who have already sundry ways tainted their credit, and showed their disobedience; not content to entreat for themselves, pronounce (as untruly, as boldly) that Protestant's, only for moral honesty of life, or instinct of nature, or for fear of some some temporal punishment, do pretend true obedience. As if we, who are better acquainted with the duty we own unto the powers that are ordained of God, out of God's Book, by far then they are, and deny his authority who taketh upon him to command the Mightiest monarchs upon earth, acknowledging our Gracious King within his Dominions, to be Supreme Governor under God; can be deemed so undutiful, as they that neither be acquainted with those sacred Scriptures, & are devoted to that Romish Priest and believe & acknowledge his supreme power to command.  
I will not speak how lewdly they seek to dishonour and disgrace as much as they dare the sacred Majesty of our King, and the most honourable Senate of sage counsellors, in making resemblance between him & Roboam, unless he yield to their requests, & between his majesties most wise Council, and the youths, whose advice Salomons son followed. Neither will I speak of the multitudes or many thousands that they speak of to be of their mind as if thereby they would make his Majesty afraid to deny that, which so many request at his hands. But in charging his majesties meek & merciful government with cruelty as they do, they show themselves to be of that crew, 
2. Pe. 2.10. jude. 8.  that feareth not to speak evil of them that are in dignity, but despise government. These and many such Reasons may be alleged, why their Supplications, might not seem worthy to be answered but buried rather in silence.  
But to return to the words of our Petitioner he saith that in the former supplication they have protested, that their Recusancy proceeded from no other ground but fear to offend God. The ground we confess to be good, if the cause of fear be just; otherwise not. And I pray you what cause is there of being afraid to offend God by coming to our service? Will he be offended if he only be prayed unto, as in our Churches we use to do? I trow not; He hath given us that commandment, he will not be angry if we obey it. 
Psal. 50.15.  David calleth him a hearer of prayers; Thou hearer of prayers, 
Ps. 65.2.  to thee shall all flesh come, which property because we cannot say it can belong to any but God, we therefore dare not pray to any, but to him. And that which I have said of prayer and & craving of such things as we stand in need of at God's hands, is also to be understood of Giving thanks for the things we receive. 
jac. 1.17.  For seeing Every good gift cometh from him, we acknowledge ourselves beholding to him for the same, and thank him for it.  
We have the Sacraments administered according to Christ's institution, which we have justified against your learnedest divines, & are still ready to do. The rest of our Service is nothing else, but that which yourselves will confess to be the Scriptures. In all this there is no sufficient cause of fear, why God should be offended, but rather well pleased. But indeed just cause you have to fear his heavy wrath, because of your abominable Idolatries and Superstitions, whereby you pollute the name of God, and defile his worship.  
The substance of their former Supplication which he speaketh of, standeth upon two Points, a Suit, and a Promise. The former is uttered thus, that the LL. Bishops, or other of singular note of learning should prove to their learned divines, that Romish Catholics might resort to our churches, and be present at the exercise of our Religion, it being different from that they profess.  
Here first I would ask the Question, why their Request was, that their learned Divines should have this proved to them? It behoveth every one of you to be satisfied for your own selves and persuaded in your own consciences, 
2. Habac. 4.  For the just shall live by his own (not an other man's) faith. And you Recusants, must answer (not your Priests for you) for your disobedience to the Laws that you show against God and man. 
Reply to the Apol. c. 6.  Yea & a reply made by a Priest to a Libel called a brief Apology, showeth that sundry learned men of the Popish Religion, have been of that mind, that Recusants might come to our Churches; 
So did Fa. Langdole also. Dialog. p. 97. 98  And that Bosgrave himself a Jesuit refused not our Churches, but came to them. Why then is it now required that your learned Divines should be taught that lesson, which long since they had learned?  
It was (say the Priests) sometime lawful, but it is now made unlawful, because it is a sign distinctive, whereby a Catholic is known from one who is no Catholic. Well, then there is in our Service nothing that maketh it unlawful, there is not in our Churches, to make Recusants abstain from them. All the matter is, that Papists must be known to be Papists, & their not going to the Church is this sign distinctive, whereby they are known; in so much as the writer of the Reply, 
Repl. to the Libel. c. 6.  in the chapter and place afore named, saith thus, it was somewhat more to be lamented perchance (speaking of Papists coming to church) then to be blamed, before it became to be a sign distinctive. And then he addeth, For this consideration only, in the judgement of the jesuits in their Rom. College, made the going to Church, unlawful in England.  
Thus may our Petitioner see that their Learned Divines agreed in this point, that if it had not been the sign distinctive to know a Romish Catholic from a True Christian, they might have come to Church. Now if I should ask of our Masters of this new learning, where they did learn in God's Book, that this sign distinctive is a thing so necessary, that in regard thereof it is required that a Subject should break his Princes godly Laws, & such as command presence at such Service, as themselves cannot find any fault withal; it would I suppose trouble both jesuits and Priests, to make a direct answer. For the Apostles of our Saviour Christ, though the Ceremonies were abolished, and therefore the jews Service & Rites not to be used of Christians; yet came into their Synagogues, and so could not but be present at their Service.  
And yet their difference in Religion was such, as that S. Paul writeth to the Galatians plainly, 
Gal. 5.2.  If you be circumcised, Christ shall profit you nothing; 
4.  Ye are abolished from Christ, who soever are justified by the law, ye are fallen from grace. But notwithstanding this diversity of Religion that was now between jews and Christians, it was not made a sign distinctive, whereby a Christian should be known, that he might not resort to their Synagogues. 
Art. 13. 13. 14  Not one the contrary, Paul & they who were with him, entered into the Synagogue (of the jews) on the Sabbath day, & sat down. Neither did the jews know any such sign distinctive, 
15.  but after the lecture of the Law and Prophets, The Rulers of the Synagogue sent unto them saying, ye men and brethren, if you have any word of exhortation for the people, say on. Now if Christians were not then charged, to obstaine from jewish Synagogues, where such were as held a Religion that would quite deprive them of the Grace of Christ: I trust our Recusants have no cause of fear to come to our Churches, where themselves confess that in our Service is nothing but good, and godly.  
Neither was there any sign distinctive that Christians were bound to use, whereby they should be known from Pagans', or from Heretics such as were the Arrians & others. For this is easy to be gathered, in that they had at Rome their secret Conventicles, and some of Nero his Court resorted to them, but they kept themselves as much as they could unknown, because they knew that being detected, they should be cruelly dealt withal. They therefore never so much as dreamt upon any sign distinctive, but rather destered to appear like other men, saving only in such things, as were against the true Service of God. And Catholic and Orthodox Christians, in the time of the Arrians, were feign to hide themselves in Caves and corners, as themselves confess, seeking to be unknown rather then known.  
And why do these Pharisees I mean jesuits and Priests, lay such burdens upon the Lay Recusants, as themselves will not touch with their little finger? They disguise themselves in their apparel, and use what means they can, not to be discovered for such as they are. Why should there not be aswell a sign distinctive of the order, as of the Profession? It seemeth Priests and jesuits are well content, the Lay Recusants should show themselves in the fore front, and they will take part with him that said Ego cro post principia. For he knew the end of the fray, was the safest part thereof.  
Again if it be lawful for jesuits and priests in their Schools to appoint what shallbe a Sign distinctive, why may not rather our King & the States of the Realm in Parliament command that Papists shall come, the Men with shaven crowns, the woman covered with veils like to Nuns, or all of them with some other badge or Mark into our Churches, that thereby they might be known what they are. Will they then come, if there may be such a Sign distinctive? It were not amiss they were proved whether they would or not.  
And I am verily persuaded, that if such order should be taken, their Romish Teachers would find out some other new cause, why they should not come at our Churches. For it is not (if truth were known) a sign distinctive that they so much regard, as a band retentive, whereby they may be holden in their blindness still. It is jeroboams policy, that maketh the blind guides of our Recusants, keep their followeres from our Churches, of whom the Scripture thus testifieth. 
1. Kings 12.26.27.  And jeroboam thought in his heart, now shall the kingdom return to the house of David, if this people go up and do sacrifice, in the house of the Lord at jerusalem, then shall the heart of this people turn again to their Lord, even to Rehoboam king of judah. And therefore, as after followeth in the story, the King by advice of his Council, made and set up Calves at Dan, and Bethel, and got Priests, fit for the purpose, and so kept them from going to jerusalem to worship there.  
The Pope & Popish divines know, that if Recusants might have free liberty to come to our Churches, they would soon grow into mislike of their superstitious toys, and gross Idolatries, howsoever divers through their enticing words, are for a time holden in ignorance, and mislik not popery. And for that cause they dare not somuch as permit their Recusants to confer with Protestants, forfeare lest in the end, they leaving them, should make choice of the undoubted Truth. 
Reply to a li. cap. 6.  For even Conference the Priests hold as unlawful, as repairing to our Churches for aught I see.  
Thus than I reason, to satisfy in some part the Request of the Suppliants hear mentioned: The Popish divines are resolved that coming to our Churches is not unlawful, but only that it is now accounted a sign distinctive, to know a Papists from a Protestant: but other signs distinctive may be devised besides that, therefore it is not necessary that that sign should be retained, and so by consequent it may be left. Nay seeing it is but the sign distinctive that they stand upon, and other signs of distinction may be used, less repugnant to our Godly laws, and whereby Papists shall not be found, so disobedient Subjects as now they are: I therefore may be bold to affirm, that if Recusants' Teachers had that loyalty to their Sovereign, and obedient affection to the Sat, that here they do and elsewhere they will pretend; they would teach them a new lesson, and persuade them, that using some other sign, in this they should not be Rebellious against God and man. For the more offensive that they are (especially to the Powers ordained of God) the more they sin, and the greater shallbe their condemnation.  
Again whereas signs distinctive are but Accidental and belong not to the very Substance of our Religion, as in this point in question is plain, seeing that it is by learned divines among Papists resolved that once Papists might lawfully have come to our Churches, until sun men made their not coming, a sign to know a Papist by, I may thereof thus reason; No external sign or observation must make us leave necessary duties, that belong to the Substance of our obedience, but the sign distinctive, is such an external observation, therefore for it we must not leave such necessary duties, as belong to the substance of our obedience: and by consequent the King's majesties Laws are not for it to be broken.  
The first two Arguments are so gathered out of the very words of the Priests & jesuits, and so grounded upon good reason agreeable to the word that I hope I need not prove them. In this Third Argument, the Mayor is confirmed by that which God commanded Samuel to say to Saul, when he had broken God's commandment, 
1 Sam. 15.22.  in sparing Agag King of Ameleck and some of the best of their cattles, to obey is better than Sacrifice, and to hearken, is better than the fat of Rams. I desired mercy & not Sacrifice, saith God by his Prophet Hosea & the knowledge of God, 
Hos. 6.6.  is more than  offerings. If that external service that God commanded, be not regarded in respect of obedience: what shall we then say of this sign distinctive, which some Politic head of a Popish jesuit, hath found out?  
Now the Minor Proposition, which is that Recusants not coming to our Churches is such an external observation, whereby their fellows may know them to be Papists, that which I have alleged out of the Reply to the Libel, teacheth us to be true, and for that cause they call it a sign distinctive.  
Again; The hearing of the Word, & Receiving of the Sacraments, is not to be omitted for any sign distinctive, as the Example of Christ himself and his Apostles, who entered into the jewish Synagogues, though they were Enemies to the doctrine that Christ & his Apostles taught, may sufficiently confirm unto us. And yet our Adversaries neither can nor do say, that our doctrine, especially in our Book of Common Prayer, is more faulty than theirs was: nay they confess therein no fault to be found: therefore much better may Papists resort to our Church, without in curring any danger of deadly sin. For what deadly sin can be so much as suspected to be, in coming to the Churches where there is first, Confession of our sins, Prayer unto God for forgiveness & other his Graces, Thanks giving for his benefits, Hearing of the word of God, Receiving of the Sacraments, and such like Godly excerscies?  
But for the better satisfaction of the Petitioner his demand, I would have the Learned divines of the Popish Sect, to answer the Reasons that M. Bell a Papist, alleged in a certain discourse, wherein he defendeth it to be lawful for Recusants to resort to the exercises of our Religion so it be with protestation. By which reasons it seemed the jesuits were persuaded to set down their Resolution before mentioned, that only (mark only) the consideration of this sign distinctive, made Recusants coming to Church in England, unlawful. And because the Reply to the Libel seemeth to be of that mind too, as I have showed, therefore having spoken somewhat to that, I think it needless to go through the nine Reasons that Owlet bringeth, 
Martin of Schism.  or the nineteenth that Greg. Martin hath, whereby they would prove their coming to our Churches unlawful partly because in so short a discourse as this is, it cannot be performed, but chiefly because it seemeth that the matter being better examined, that sign of distinction is in their opinions the only let. But that being but a devise of Man to have such difference, is not sufficient to discharge any Subject of their Obedience to their Sovereign and his Laws commanded by God.  
Now somewhat having been spoken concerning their Petition to answer it: their promise was, to have been more ready and willing to have performed (said the Suppliants) their desires therein, that is, in coming to our churches. Which promise how easily it may be performed out of that which hath been said, may be gathered. For we call them not to Idolatrous service, or any superstitious or will-worship: we know to come to such, it is utterly unlawful. We will them not to hear a tongue that they know not, a language that they understand not, as in Popish Churches they do. But they are by Law commanded, and therefore in things so lawful and honest, their obedience is of duty required, they are commanded (I say) to come to Churches, where God only is served, & to hear his word in such a tongue, as they that will hear may also learn such duties, as God requireth of them. The Petitioner thus goeth forward.  And for that we received none answer to either of the said petitions, the defect whereof as we are in charity to think, proceeded in regard of the LL. Bishop's then being, nor your LL. were not made acquainted therewith: we now deemed it very behoveful, yea necessary for us, to tender and prostrate the same offer to your LL. most humbly beseeching your Honours, that we may receive some satisfying answer therein, from your LL. 
The Petitioner not finding the former Supplications to have that effect that Recusants desired, now tendereth this Petition especially unto such as are of chief place, & best account among the Clergy in the Church of England. And as he doth charitably interpret, the not receiving answer of the former Requests: so doth he also in my judgement demand but that which is reasonable in his Suit, if it were not that he requireth a satisfying answer, in that matter, that hath been spoken to so often, & so fully, that it is much to be doubted, that they who cannot be satisfied with that which hath already been set down, will not think any answer a fit satisfaction to their demands. But yet because they assure us of their yielding to our desires, which is in effect nothing else, but that they would be entreated to be reconciled unto God, as Paul writeth to the Corinthians, 
2 Cor. 5.10  for we seek not theirs, but them: therefore will I indevor to perform what they request. And thus it followeth.  Assuring you, that if it may be proved in manner as is before mentioned, that we may go to any such Church without committing deadly sin; or that which we do now profess, is not the same which we received from our forefathers, & that which they received from theirs successively, ever since the conversion of this country to Christianity, that we will then be ready to satisfy your desires therein. 

The third part.  We are now come to that which in the beginning I said, was the third & last part of this Petition which is the Request itself. But this hath sundry branches. For first the demand is uttered by way of condition, with promise of performing our desires, if the Request be accomplished. But upon a secret supposal, that it cannot be done that is required, they would hope not to be prosecuted by Ecclesiastical Censures, but rather that our BB. should be means to His Majesty for them, or else they assure us it will much encourage their followers as in that which followeth in the Petition, they profess.  
Now then to come to the Conditions here first proposed; they are two. The first is this: If (say they) it may be proved in manner as is before mentioned, that we may go to any such Church, without committing deadly sin: Concerning this their condition I suppose I have already spoken sufficiently, considering that the Reply to the Libel called a brief Apology, written by a Priest, very lately (for it was printed Anus. 1063.) saith in plain words (as before I have alleged) that Catholics coming to Church was somewhat more to be lamented perchance, 
Reply. c. 6.  then to be blamed before it was a sign distinctive. Now that it is not needful that there should be any such distinction, or if any should be, yet that any other rather than this may serve that turn, yea that this being so offensive as it is, may not be used, I have already touched all these points.  
To be short Bells discourse, and the jesuits determination tend all to that end too. So that this point I will shut up with this one Argument. That which is agreed upon to be lawful, by consent of their Learned Divines on their side, saving in respect of a thing that may easily, yea must necessarily be altered, they may do without committing deadly sin: burr Recusants coming to Church is such as is lawful, but only in respect of that distinction which they suppose should by this means appear, which may and must be altered: therefore their coming to our Churches may well be without deadly sin. The Mayor cannot be denied; But for the better understanding of the Minor proposition, it must be somewhat unfolded.  
The distinctive sign that is hitherto spoken of, is either to be taken, in respect of Recusants themselves, as that one of them may by it know another, in which sense I have hitherto spoken of it: And after this taking of a distinctive sign, my Minor is sufficiently proved before, in that such signs are not needful, neither have been used in the time of Christ, & his Apostles, yea they are many ways offensive, & for that cause to be abolished. Or else, the distinctive sign is to be understood, as that we thereby know them to be Romish Catholics. If in this sense they speak of a distinctive sign, than I give them to understand, that this sign we trust not. For the Priests tell us in the Reply to a brief Apology, 
Reply. cap. 17. & 18.  that the jesuits taught that lesson in Scotland (we doubt not also but in England too) that a man might lock up his conscience, after he had hard mass, and then go to the Protestants Churches, which we suppose too many do believe and practise; whereof also cometh that name of Church Papists. Therefore coming to our Churches, is not a sign whereby we esteem them that so do, to be Recusants. Since therefore by that sign we do not know all Papists; not, neither yet Papists only abstain from our Churches, but sundry others also, who have as little agreement with Papists, as Papists have with the Truth that is not a true sign distinctive between Romish Catholics, and professors of the Gospel, whereupon your Learned divines conclude, your going to our churches not to be unlawful or ungodly.  
What is performed for the first condition let the indifferent Reader judge. The second followeth: Or (if it be proved that) that which we now profess, (saith he) is not the same which we Received from our forefathers, and that which they received from theirs successively, ever since the conversion of this country to Christianity etc. Concerning the Argument whereby the Petitioner supposeth he commendeth their Religion, because they received it from their forefathers, I have before spoken sufficiently. But here he goeth somewhat further, challenging this doctrine that now they have in the Romish Church, to have continued and come to them successively, from the first conversion of this Country to Christianity: or as the former Petition to his Majesty saith, from the Conversion of Donaldus, which was king of the Scots, and became a Christian about the year of Christ 203.  
And hath the Romish Religion that now is, wherein we descent from them so great Antiquity, as from the first time that England received Christianity? Not; neither yet from the time of Donaldus, who came to the knowledge of Christ, more than a hundred years after this part of this I'll of Britain did. For though many of our Chronicles, report, Lucius, who reigned over us about the year of our Lord, 156. first to have received Christianity into this Island: 
Caes. Bar. ●0. 1. p. 286.  yet Barronius (whom I hope our Petitioner will trust,) telleth us that joseph of Aramathia who begged the Body of Christ & buried it, came hither out of France, and planted the Gospel, being sent by Philip the Apostle, 
Patricij Hib epist. Caes. Baro. tom. 1. p. 286. Doroth. Synops.  of whose planting the Gospel about Glascenburie, there are many testimonies approved by Papists themselves.  
Yea there are that affirm, that Simon Zelotes came hither, and here was crucified; and that Aristobulus of whom St. Paul to the Romans maketh mention, 
Niceph. Theod. Soph.  was Episcopus Britanniae factus, made Bishop of Britain. Yea there be also, & they very ancient, that writ that Peter & Paul preached here; so that it cannot be doubted of, but our Conversion unto Christianity, was in the time of the Apostles themselves. And hath Romish Religion continued from them successively? It will not prove so.  
To go through all the doctrine which they profess, were a matter of greater labour than is requisite; & yet because the Petitioner so faithfully doth assure us, that if either the one, or the other of these may be proved by us, they will be ready to yield to our desire in coming to the Church; as I have already assayed to do the one of the things they require: so doubt I nothing, but that I shall satisfy the other part of their demand, and so bind them as by a double bond, to do as they promise'. And that the matter may be more plain, even unto the meanest of that sort, I purpose only to speak of those points, which are chiefly required of them.  
And first of the very props that Popery standeth on, and the feet whereby it creepeth forward: that is, the Supremacy, and Traditions. It is a doctrine which Popish Catholics do hold most firmly, that the Bishop of Rome is supreme head of the Church: yea if we will give any credit to Boniface the eighth Pope of that name, 
Extra. de Maior & obedient. unam  It is necessary to salvation to believe, that every creature is subject to the Bishop of Rome. But how will it be proved, that they, or any of them that planted Christianity in this Realm, taught any such thing, that it might come from them successively? It is certain the Apostles knew no such Supremacy belonging to Peter. For if they had, it being so necessary to salvation, as Pope Good-face telleth us, they had been unfaithful Stewards in not delivering that doctrine: yea by their doings they teach us there was no such thing. For the Apostles hearing that Samaria had received the Word of God, being careful to have them confirmed therein, 
Act. 8.14.  sent unto them Peter & john. If he had known himself to have been supreme head over them, he would have directed them, they should not have appointed him to go.  
And did not Paul withstand him to his face, 
Gal. 2.11.  because he was to be blamed? It would be thought a saucy part for any body to do so to the Pope now. But let any man look with an indifferent eye throughout the whole New Testament, and he shall never find any such Authority granted unto Peter, from whom they would persuade the world that they have this supremacy. I know there are some places wrested to serve that turn, which also are so fully answered in sundry learned books, that all the Papists in the world, will never be able out of them to prove, the Romish Vicar to be Supreme Head of the Church. I therefore will but point unto that, which the Fathers of the purer Age of the Church thought hereof, whereby we may truly gather, whether they thought this superiority of the Pope, to have any good ground in God's book or not. Howsoever Cardinal Bellarmine, more boldly then truly doth pronounce, 
De Rom. Pontif. lib. 1. cap 10.  Est revera non simplex error, sed pernitiosa haeresis, negare B. Petri primatum a Christo institutum: It is (saith the Cardinal) in deed no simple error, but a pernicious heresy, to deny that the Supremacy of S. Peter, was instituted by Christ.  
Was then the 6. 
Conc. Carth 6. capit. 6.  Council of Carthage an Heretical Council, or did they hold a pernicious heresy, when they decreed that the Bishops of Alexandria, and Antioch, should have their proper privileges reserved to them, as well as the Bishop of Rome had his? Faustinus, & others whom Boniface 1. sent thither for him, did what they could by alleging false Canons of the Council of Nice, to have reserved a superiority to Rome, but they could not prevail. Neither could the Pope's best friends than say, that either Christ had given him such pre-eminence, or the Apostles had taught it, but only they alleged a false Canon of the Council, to have deceived the world withal, as the story of that Council showeth.  

Preamb. Concil. Chal.  And when Valentinian the Emperor, and Placidia also & Endoxia Empresses, wrote to Theodosius that a Council might be assembled within Italy, being moved thereto by Leo himself (then Bishop of Rome) as is there confessed; and they were disposed to speak as much as they could, for credit of that See, yet all they could writ was, that to him principatum Sacerdotij super omnes, antiquitas contulit. Antiquity bestowed upon the Bishop of Rome, to be chief over Priests. They therefore entreated, ut locum habeat & facultatem, de fide & Sacerdotibus judicare: that he might have place and power, to judge of the faith, and of Priests. A very unequal request, made as it seemeth by the instigation of Leo himself, perchance pretending the errors that were in many of the Eastern Churches, and the soundness which yet the Rom. Church retained, as partly also appeareth he did.  
But the Council of Chalcedon which was the fourth General Council, smelling out the purpose of Leo as it seemeth, did plainly decree that the Archbish. of Constantinople should have as good privilege as had the Bishop of Rome. 
Concil. Chalced. Act. 16.  And do Paschasinus the Pope's Legate what he could, by alleging again, a false Canon of the Nicene Council, Quòd Ecclesia Romana semper habuit primatum, that the Church of Rome, hath always had the supremacy, (so you see, forgery & false dealing hath been an old practice of the Romish Church) yet the Council would needs so decree, crying with one consent, Haec justa sententia, haec omnes dicimus, haec omnibus placent, haec omnes dicimus, hoc justum decretum, Quae constituta sunt valeant: It is a just sentence, we all say thus; we are all pleased with this: we all say thus. It is a good decree, As it is said, so let it stand. And thus is it plain enough, that since neither Faustinus and they who were joined with him as Legates in the Council of Carthage; neither Paschasinus and his Associates in the Council of Chalcedon, neither the Emperor & Empresses in their Epistle, written at Leo his own Request, and by likelihood upon his Information; neither lastly the 630. Bishops in that Council assembled, could once allege any Scripture for the Pope's Superiority, but that the Council decreed against the same; it is (I say) manifest, that for 455. years after Christ, the Scriptures which now they wring to prove the same, were not supposed to avow the Pope's Supremacy.  
So that Succession of this Doctrine will never be brought from the time of the Conversion of this Land to Christianity: not there was no such doctrine for many hundred of years after Christ. But in deed the first ground of that doctrine must be sought for, in the time of Phocas that Cruel Murderer, who (as before I said) because by so evil means he came to the Empire, that he might with more approbation keep his place, he was content to gratify Boniface Bishop of Rome, with an unwonted, but not undesired honour: Magnâ contentione (saith Platina) obtinuit à Phoca, 
Plat. in Bonifac. 3.  ut haberetur & diceretur ab omnibus, Romana Ecclesia, caput omnium Ecclesiarum. 
Palmerius.  An addition unto Eusebius his Chronicle saith, Id consentient● Phoca institutum esse: that with much a do (as saith Platina) Boniface the third obtained of Phocas, that the Church of Rome, should be accounted and called, the head of all Churches, and as Palmerius in his Addition saith, Phocas was content that should be ordained. And another story saith that Phocas first obtaiend, 
Benevenuti. Augustal. in Phoca.  (mark first obtained) this title to the Church of Rome.  
So that now, somewhat more than 600 years after Christ began the Claim to this Title to be somewhat worth, if the unjust honour, given by a bloody Usurper of the Empire, may make a good claim. But notwithstanding all that Phocas his decree could prevail, the Bishops of Constantinople, and the patriarchs also of Ravenna and sundry others, yea all the Greek church held out, neither would acknowledge any such Supremacy in the Pope, though it cost some of them full dear, 
Pla. in Leo 2  & namely the patriarch of Ravenna. In the end cometh Boniface 8. in honesty much like the first founder of the Papacy, 
Extra de Maior. & obed. unam sanctam.  Phocas, and he layeth the second stone of this foundation, making it as before you hard, a matter necessary to salvation to believe this so evil a proved Article.  
And yet for all this the Church of Rome thought their ambitious Title not well grounded, neither that men would for all Pope Boniface his decree, that came almost 1300. years after Christ, believe the Pope to be such a one: therefore in the Council of Florence about some 8. or. 9 score years since, they got it and some other such substantial and sound pieces of doctrine, 
Bartho. Garranza summa council.  ratified and confirmed, in these words, Definimus sanctam Apostolicam sedem, & Romanum pontificem, in universum orbem tenere primatum. Thus now some 1400. years after our Conversion to Christianity, is this principal point of doctrine in the Romish Church, come to that honour, to be accounted a doctrine to be believed, For until the Council had decreed it, it might not properly have that credit. I trust then, it appeareth to any indifferent judgement, that this first doctrine which our Recusants hold, wanteth at the lest 1400. years, of the consent of the Romish Church itself, of that succession which our Recusants imagine it hath.  
The other Prop of the Romish Church, is the doctrine of Traditions, which that wicked conventicle at Trent, 
Concil. Trident Sess. 4 decret. de Script. canon.  is not ashaned to make equal to the undoubted word of God, Traditiones ipsas, tum ad fidem, tum admores pertinentes tanquam vel ore tenùs a Christo, vel a spiritu sancto dictatas, & continuâ successione in Ecclesia Catholica seruatas, pari pietatis affectu ac reverentia suscipit & veneratur. This council say they with like honour and affection, doth receive and reverence even the Traditions aswell belonging to faith, as to manners, as if they had been pronounced from Christ's own mouth, or from the holy Ghost. A decree subject to that reproof of our Savivour Christ, why do ye transgress the commandment of God, 
Mat. 15.3.  by your traditions? For in very many things, doth the Church of Rome expressly against Gods written word, under colour of those unwritten verities, as they falsely term them, as anon I trust it shall appear by the indifferent Reader.  
But here my purpose is only to examine whether Traditions be a fit Touchstone to try our doctrines by, and especially, whether we have received this Rule or Trial of our Religion, successively from the apostles or not? But the matter is plain, though the Apostle sometime naneeth Traditions, yet hath he no meaning to deliver us any Article of faith, or lesson belonging to our salvation, but only such as are contained in the written word. For this cause the Apostle to Timothy calleth it depositum more than once, 
1 Tim. 6. ●●.  that is, a thing committed, and already delivered, that we should not look daily for new Tradition thereof. And St. Jude speaketh thereof much to the purpose, exhorting thus strive earnestly for the saith once delivered to the Saints, 
jude. 3.  meaning that our Religion is not like unto men's laws, which must always, as inconveniences are espied, be reform: but once it is delivered, and that which already we have received, we must not change.  
Keep (saith S. Paul) the true pattern of the wholesome words, 
2. Tm. 1.13.  which thou hast hard of me. So that we see they had a Pattern from which they might not serve. And necessary it was so to be, that they might the better observe the Exhortation of the same Apostle elsewhere, who would not have us henceforth any more as Children carried about, 
Eph. 4.14.  and wavering with every wind of doctrine, which in no wise can be avoided, if Traditions should be the Touchstone. But as in the matter of Supremacy, so in this also let us see what the Fathers did when any question of Religion was to be descussed. For thereby shall it appear unto us, whether they judge the Scriptures or Traditions, the fittest mean to try our Religion by. Neither do I purpose here to trouble the Reader with infinite numbers of Sentemces, which might be gathered out of the Father's touching this point. For there is not any thing so common in them, as Teach this out of the Gospels and the writings of the Apostles; or prove this out of the law, the Prophets, and the Evangelists and apostles writings. I say nothing more common in sundry of them, than these or such like sentences.  
I therefore purpose but to point to sun general things which in their practice for this matter may be observed, whereupon may be inferred, that the Fathers did not so understand that which in the writings of the Apostles may be read of keeping that which they have delivered, as if it were meant of any secret doctrines, or other lessons than are set down in writing. For by Scriptures especially did they disprove heresies, 
August. in Apoc. Hom. 10.  as all stories plainly teach. Occiduntur haereses per Catholicos (saith S. Augustine) come in scripturarum testimonijs opprimuntur. Heresies are killed by Catholics, when they are overlaied with testimonies of Scriptures. 
Theodoret hist. li. 1. cap 8.  And Theodoret in one Chap. recordeth twice, how Euseb. of Nicomedia and other Arrians were by the Scriptures confuted. But this is in the Ecclesiastical histories and writings of the Fathers, so plain & common, that it is needless to bring many proofs thereof. I will therefore conclude with that notable Testimony of S. Augustine: 
Aug. in epi. Joh. tract. 2  contra insidiosos errores, Dominus voluit ponerefundamentum in Scriptures: The Lord would lay in the Scriptures a foundation or ground work, against deceitful errors.  
But as in private writings, Heresies were by Scriptures, not by Traditions besides the Scriptures, confuted: so in Counsels too. In the Council of Nice, 
Theodoret. li. 1. cap. 7.  there was a charge given by Constantine the Great and good Emperor, that they should determine & debate such matters, as should be in controversy among them, literarum divinitùs inspiratarum testimonijs: by the testimony of Scriptures given by inspiration; which he immediately before called the Books of the Evangelists, Apostles, and Prophets. S. Augustine being desirous that a good end should be made, and a quiet order taken, between the Catholics and the Donatists, writeth to a Bishop of their Sect called Fortunius, requiring that some peaceable course may be thought upon, and some indifferent place appointed, 
August. epist 63.  where they may have a council or conference but with this condition, Faciamus Codices Canonicos praesto esse, let us take order that the books of Canonical Scriptures be there ready, much like is that which is reported of Meletius, 
Samb. Concil. Constantinop. per Cralb.  between whom & Pauling there was some question, In sede ponatur sacrum Evangelium, et nos ex utraque part sedeamus: let the holy gospel be laid upon the seat, and let us fit on either side.  
These things I have briefly touched, which sundry others have fully & largely handled, that Recusants may see, that the Fathers of the purer time, did not so understand these words of the Apostle, or any such like, 
● The, 2.15  Stand fast, and keep the instructions or traditions, which you have been taught either by word or by our Epistle; as if he delivered one thing by writing and another by word of mouth: For they acknowledge no other Rule of faith or Religion, than that which in the written word is contained, and therefore do they so commonly urge the Heretics, to show that they teach out of the writings of the Prophets, Evangelists, and Apostles: Thereby declaring, that the written word (for that only is to be said that it may be showed whereas words not written are not seen but hard) may be judge in matters of Religion. And therefore S. Augustine calleth This word the waigh-scales of Truth very aptly, as also the Scriptures are even for this cause called Canonical, because they are the Canon or Rule according to which our life and Faith must be framed. 
August de bapt. contra Donat. lib. 2 cap. 6.  Adferamus (saith he) stateram canonicam de scripturis sanctis tamquam de the sauris dominicis, & in illis quid sit gravius appendamus, imò non appendam us, sed a domino appensa recognoscamus. Let us bring the Canonical weigh scale out of holy Scripture, as out of the Lords treasure &, let us waighin them what beareth weight: or rather let not us weigh them, but acknowledge that, which the Lord hath weighed.  

In prescript adverse. Haeret.  Indeed Tertullian maketh mention of certain Heretics that said that Christ and the Apostles delivered not all their doctrine openly, but some in secret, just as now our Papists do, but they have that note of Heretics for their labour, & are written against both by him, and Irenei also, 
Iren lib. 1. c. 24. Jrens. li. 3. c. 2.  who was before him. And Irenei chargeth the Carpocratians with that Heresy, and the Valentinians too. So that though the Fathers did not so understand those words, keep the Traditions, etc. as do the Papists; yet you see, who did understand them so, of whom I trust you will be ashamed to be accounted followers, seeing that you seem by your Petition so desirous to be satisfied for such points. It appeareth by that which I have said, that not Traditions, but only the written word, must both decide all controversies in Religion, and also be the ground, whereupon they must be built.  
Now that I may yield some Reason of that which before I said, that the Persuasion they have of the Pope's Supremacy, and this their doctrine, that Traditions are of equal Authority with the written word of God, are the very props that uphold Popish Religion; you must confided, that when Fathers yea & Scriptures too, are so plain against them, that they can in no wise wrist them to serve their turn, neither have any reasonable colour of Answer, to such Arguments as out of them are framed against Popery: then do they either fly to the Pope's Authority & Privilege, to allow and Interpret whatsoever is written; or to this other shift of Traditions, whereby they would persuade, that they have it from the Apostles, and so they bring some show of Truth, to that which is otherwise, & indeed, most false.  
To stand upon every particular doctrine which is in the Church of Rome received, it were too tedious: Yet needful it is that Recusants should be satisfied in this their Reasonable Request, whether the Religion that they profess, have been from the Conversion of this Land or not. For performance hereof, let them ask of their learned Divines, 
Whitak. con crov 1 quest ●. c. 5.  whether Master Whitaker hath truly reported, out of the writings of Peter a Soto a Papist of no small reckoning, Canisius, Lindan, and Peresius, all great upholders of the Popish Religion, of such doctrines, as themselves acknowledge, they receive from Tradition. For if he have written truly (as indeed he hath) them the learnedst Divines that have been of the Papists in our age, whose Books the Priests or jesuits now are not worthy to carry, do confess that which now our Recusants profess, almost in every point, is grounded not upon God's word, but upon Traditions, yea and some of them late too: and therefore not that faith, which was at the first conversion of this Country.  

Pet. Soto contra. Brentium.  Out of Peter a Soto he reckoneth these The offering of the sacrifice of the Altar, Invocation of Saints, prayer for the dead, The supremacy of the Bishop of Rome, hallowing of water in baptism; The whole Sacrament of Confirmation, Order, Matrimony, penance, annoyling, merit of works, necessity of satisfaction, numbering of our sins to the Priest. Out of Canisius he reckoneth these, 
Canis. catechis. cap. 5. Lind. pan●. pl. li. 4. c. 10.  worship of Images, certain times of fasting, lent, all that is in the Mass, prayer and offering for the dead. Out of Lindane, that Peter was at Rome, and his supremacy, 
Tabul. 6.  yea and the seven Sacraments too, are (saith he) by tradition, consecration of oil and water in baptism, real presence, Communion in one kind, that the Eucharist is a sacrifice, that it must be kept and worshipped, private Mass, Confession of sins, satisfaction, Indulgencies, Purgatory; 
Peres. par●  And Peresius addeth, that single life of Priests, is by Tradition. So that, if these Learned Divines of the Papists say true, our Recusants may easily understand, that all their Religion is built, not upon the Rock of Truth, but upon the Quicksand, of men's Traditions and Inventions.  
Yea and Canus, who may well be reckoned among the learnedst Divines, 
Canus de trad. Aposto li. 3. ca 3. Fundament. 2.  that Papists have had in our times and our Father's days too, confesseth Transubstantiation, 
Fundamen 3  not to be taught in Scriptures plainly: yea Invocation of Martyrs for help, celebrating of their memories, worshipping of Images, In the sacrifice of the Eucharist, that the Priests must make and receive with the body the blood also, that the Sacrament of Confirmation & Orders are not to be reiterated; these things (saith he) and many such like, are neither plainly, nor closely contained in Holy writ. But what stand I upon this? Fisher sometime Bishop of Rochester, well known to the Recusants of our time, and accounted a learned Divine in his time: granteth that Purgatory and Indulgences, 
Assert. Luther. confut. Artic. 18.  are but of late found out.  
Now therefore I suppose our Recusants' Request is satisfied. It is plainly showed, that whereas this our Realm was brought to the knowledge of the truth in the days of the Apostles, if not by the Apostles themselves: yet all that ever the Church of Rome holdeth, is of Tradition, & not out of the word of God: yea and for sundry points thereof very late too, as out of Fisher I have showed for Purgatory & Pardons, as for the number of 7. Sacraments, the Supremacy, yea and Purgatory, they had their approbation but in the Florentine Council, almost in our Father's days. But for those other, that are fathered upon the Apostles, as many of the rest of the Popish opinions are: it is plain enough that the Ancient Fathers in the Primitive and purer Age of the Church, never acknowledged any such for material points of Religion, which must of necessity be believed, neither would receive any thing, but out of the written word.  
Yet I grant they use also often the name of Tradition; sometimes thereby signifying, that which in the Scriptures is written for our learning and instruction, not men's Traditions or devises: And in this sense it is commonly used by Irenei and others: 
Iren, li. 3. c. 1  as when he saith, ab Apostolis traditum est veritatis Evangelium, the Gospel of truth is delivered from the Apostles. Now the Gospel we know to be written. Yea three times in one chap. he useth this word tradiderunt, 
Lib. 3. cap. 1  they delivered (from whence cometh the word Tradition) speaking of the writing of God's word. Sometime also they use it in the sense wherein it is now most common, for unwritten doctrines. This I note, that such as wittingly would not be deceived, may know that not every place wherein any of the Ancient Father's name Tradition, must make for the Traditions, for which the Romish Church striveth so earnestly, & of which they make so great reckoning.  
But for the Recusants' sake, thus I reason: whatsoever doctrine was not taught and proved out of the written word, the Fathers for 4. or 5. hundred years after Christ, did not receive as the doctrine of the Church: But the doctrine the Recusants now profess, (as out of their learned Divines before is showed,) is not proved out of the Scriptures: therefore the Fathers for 4. or 5. hundred years after Christ did not allow it to be the doctrine of the Church; & so it followeth that their forefathers successively from the Conversion of this land, that is, from the Apostles times, have not been taught that doctrine.  
We now look for performance of promise, whereby you have assured us, that either of the Conditions being performed, as I trust both are: you willbe ready to satisfy our desires in coming to Church. We would have some hope that you would be as good as your word, but that your Blinde-guides, have graven (I think) with a pen of steel in your hearts, a most sottish & unchristian persuasion, that you must not see, but by their eyes, nor hear, but by their ears; you must not know any thing, but that they will have you to know: and then be you sure you shall know nothing, that may bring their credit into any question, or their doctrine into any trial. Well said Tertullian, and most truly, of the laws that were made against Christians, and fitly it may be applied unto the matter in question, Suspecta lex est, 
Tertul. in Apolog●●.  quae probari se non vult; improba autem, si non probata, dominetur. The Law is to be suspected, that will not suffer itself to be tried: but it is wicked, if not being tried it bear the sway. For I am sure, that no man would think he meant to warrant his gold to be good, that would charge him that receiveth it, that in any wise he must not try it, either by Scale or Touch. Yet Recusants, in matters of Salvation, are content to trust such as will let them try nothing.  
By this means, howsoever our answering of this or any other Petition, may be of itself sufficient, yet if they whom you take to be your Learned Divines, say it is not answered, you must trust them, & continued still in Ignorance. And who can hope that they, that partly upon discontentedness, partly upon vain intisments, have entered by undutiful disloyalty, into great danger and disfavour, will lose you, if by any means they may hold you one their side, by whom only they are maintained, in their unsatisfied humour. So that Recusants are (I must needs confess) through their own wilfulness or folly, much to be pitied; because they are not only lead aside from the right way, but also are content to be lead so by them, that will never let them return into it again. Therefore howsoever your Petition, may be deemed reasonable: yet I fear you shall find always (if God would give you eyes to see it) your Priests dealing with you herein not unreasonably only, but also damnable.  But if upon such mature discussion it shall appear, that we can no way go to your Churches without incurring god his wrath, and the damnation of ourselves; we hope that your LL, will then forbear to prosecute us with any spiritual censure, but rather mediate, in respects well known to yourselves, or restoring again into his majesties favour, and the mitigation of such penalties and vexations, as for our recusancy are daily imposed upon us. 
Upon an absurd Supposition, the Petitioner frameth a twofold Request, the one that our Bishops should not oppose themselves against them by Censures Ecclesiastical; the other that they should be means to procure his majesties favour. But the Petitioner here offereth great wrong to Bishops, Preachers, & Gospelers to all whom his Petition is directed, in that he imagineth, that, they, who have this 47. years, preached, taught & maintained the truth of the Gospel, should all this time never have used mature discussion of the same until now they should be rouszed, as it were out of a slumber, by this Remembrancer, whereas in truth every point of Popery, hath so often been discoursed, and discussed too; in so many learned Treatises the impiety thereof so discovered, that all that their jesuits and Priests can do, can never cover & hide the nakedness thereof again.  
Yea the more we unfold the plaites of Popery, the more cause we see to detest the sane, & to pray that our king and rulers should have a watchful eye over the favourers thereof. For what is Popery but a Religion pached up of men's Inventions, as is before showed, a sea of superstition & Idolatries, of will-worships; a Religion contrary to the word, that must be, and is the ground of True Religion: wherein trifles and toys, are accounted as acceptable worship of God; wherein God is dishonoured, by undue honour given to the Creatures; A Religion that teacheth to disobey Princes, whom God hath set in the throne, to disobey Magistrates and them that have Authority, to poison, murder and kill, by what means they can, whosoever they imagine to withstand their designments? These and such like stains we find in Popery, when with mature discussion we try the same.  
For your coming to our Churches, we know nothing in our Religion, why any Christian may not resort to our Church, without danger of sinning; nay one the contrary we dare affirm, that without danger of God's heavy displeasure, you may not absent yourselves from our Churches First because Christians are bound to hear God's word, which is there read, yourselves cannot deny it. Secondly, because the Laws of the Realm require it, against which (unless they require things ungodly) all disobedience is sin: and there can be no ungodliness, in hearing God's word, and godly prayers. Thirdly, the not coming to our Churches, is a condemning of our coming to be not good; which is uncharitable, unless it be grounded upon a better foundation, than any that I hear Recusants can lay. Fourthly in coming, they come not to that which is evil (for that is confessed even of the greatest Recusants that I know) But of this before.  
But how falleth it out that there is here not one word of the Claim of Antiquity of your Religion? Before you said that if it might be proved that you might without incurring deadly sin, go to Church: or your Religion professed now by you, not to be of such Antiquity as there you claim etc. Now here this Latter is quite left out, as if you rued, you made that former offer. If it be because you stand in doubt (as justly you may) whether upon mature discussion, that which you now profess, willbe found to be all on with that which at the first was taught in this Land, repent in time, and leave them that have so long deceived you. But we knowing our faith to be no other, then that which was hear at the first taught (for the Apostles neither any other whom they thought fit to instruct us, would teach any other then according to that true pattern of wholesome words, 
2. Tim. 1. i3  which was delivered to them) think it great reason, that such as wittingly withstand the Truth, or refuse to come to that great supper, should be for our parts, by such Ecclesiastical Censures as we have, compelled to come to the Gospel of Salvation.  
And to confess the truth, I suppose that we are rather to be reproved, for being to cold in this work of the Lord, then for being to sharpo, against you, who so stubbornly refuse the offer of Salvation and abuse the clemency that hath been showed. But what meaneth this, that you would not we should persecute you with any spiritual Censure? Stand you so much in fear of Excommunication? These your words and your doings are as two strings quite out of tune. Here you would not in any wise be Excommunicated, and yet indeed you will not in any wise come to our Churches. You will not come to them your selves, neither would you have us put you out of them. But this I tell you, when any of you come, we will not keep you out. For your returning to god, and to his Church, is it that we desire earnestly, & heartily pray for, that God will work it in you.  
Now if ourselves see no reason to remit the Censures against you: less cause is there for us to mediate unto his Majesty, that such dangerous Subjects, as your very Religion maketh you to be, should without controlment of Law, live within his Dominion●. It is fit for us to make such suit to his Majesty against you, as S. Augustine, (a man of singular learning, and nothing given to cruelty,) did very often make unto such as were Governors about him, that by punishments (so that not by death) they would repress the Donatists, those heretics; 
Epi. 127. Epi. 129. Ep. 158 159  as in his Epistles to Donatus who was Proconsul in Aphrica, to Olympus, also to Marcellinus a Tribune, and many other, it may appear. So that the Causes that we can think upon, which may induce us to move any thing in this matter, are as you see, altogether against your Request. For indeed by that which already we have seen, and by all likelihood we may look for at your hands, so virulent dealing is in most of you, and so unbridled a course you think you should run, & you so snuff if you by any means be stopped, that I am verily persuaded, that if fear of Laws did not kerb you, you would be (if already you be not) much more unruly than ever were the Donatists in Aphrica. And therefore I cannot conjecture, what you should mean by those words that we should mediate for you, for respects best known unto ourselves.  If this just and most equal kind of trial shallbe denied unto us (saith the Petitioner) or this our petition (like to the two former) be suppressed without a satisfying answer; your wisdoms cannot then but know it will assure us, that in your own judgements the cause of our recusancy, and constant persevering in our Religion, are not by learned Divines to be disproved, which will add confidence in the justice of our cause, & give notice to the world, how little we deserve the opprobrious name of obstinacy, or other odious terms, daily imposed upon us: and it may give cause that many will think, that our goods or lands, and the undoing of us and our posterity, is the things more sought, than the eternal salvation of our souls. Sed meliora speramus. 
The Petitioner to make us the more willing to regard his Petition, doth here insinuate, what disadvantage may grow unto us, if this just and most equal kind of trial shallbe denied, saith he. Because this trial hath heretofore often already been made by writing, and yet the Petitioner still urgeth further trial: it may well be that he meaneth it should be by some Public disputation. And indeed some Popish Thrasoes have made as great vaunts against the truth, as did that proud Philistine against the Host of the Lord God of Israel, and with much like success. As Campian, 
Camp. 10. Rat.  a silly man for such an Encounter, who challengeth the Universities of Oxford and Cambridge, as if he (more mighty and puissant than Hercules) were able to overmatch so many. So did Dureus too And so do many, less able than these, (though these are found too weak to perform their challenged) rather in hope that it will not be granted to them, then for any confidence they have in their cause, if it were granted.  
In the beginning of her majesties days before the State of Religion was settled, the Popish Bishops & others were in this tune too. And when as good order was taken to have an Equal Trial indeed, and that indifferency should be used, for searching out of the Truth: though Bears may by means be brought to the stake, yet by no means would they be made to dispute: but now by one Allegation, then by another, always shifted of the matter. And when disputations have been, Papists have gained so little thereby, as that the Cardinal of Loraigne (no friend to Protestant's I trow) having hard Beza in the Disputation at Poissy, in the presence of the French King and all the Great Peers there assembled, 
An. hist. Collect of France Chart. 9  was hard to say, I would either this man had been dumb, or we had been all deaf.  
But what reason is there why this now should be counted a just & most equal kind of Trial, which was by Clement the 7. (when the Emperor Charles the 5. and Francis the first French king, required a free General Council for deciding the questions in Religion) called, 
Gentiles. e● an. Concil. Trid. li. 1.  res periculo sa pravique exempli: a dangerous matter and of evil example? It is no more just & equal, now to call into question a settled & well grounded Religion in any State: than it was, to bring the Popish doctrines, which are built of no sure foundation to a due trial: not, nor so just by far.  
And what further trial would our Petitioner require of the things he proposeth? He would have it proved to their divines, that without danger of deadly sin they may resort to the Exercises of our Religion. I have before showed that this is made so clear to the jesuits & Priests too, who are the learnedst Divines that they have, by Mr. Bell, that they are resolved that it is lawful, so that it be not a sign distinctive, as they suppose it is, but indeed it is not; for since many Papists come to the Church, & are called Church-Papists and so we reckon of them, that they are as dangerous as they that come not: and likewise many honester than any Papists, come not to our Churches, moved upon an undiscreet zeal. If then neither Papists only abstain from our Churches neither yet all they, it cannot be a sign distinctive, & so no hindrance for their coming to Church.  
Moreover, for proof of Popish Religion, that it hath not been from the beginning of the Conversion of this land from Gentilism, it is strongly proved by confession of sundry Arch-Papistes who acknowledge almost all that they teach to be taken from Tradition & not out of the Scriptures; and sundry of those Traditions as I have showed, are of so late time, that he must needs show himself very partial, that can once imagine they have such Antiquity. So I trust his former demands are sufficiently answered, with that which formerly hath been alleged, which (were it not for prolixity) I could demonstrate in the particular practice of our own country, as in especial may appear in the point of the Sacrament (for which they chiefly except against our Service) the very same doctrine which we now profess, 
Homil. manuscript. in the Libra. of Oxford Exeter Worcester Lincoln. Beda Hist. Eccle. Petr. Cluniac. in ep. ad. Bern.  being generally retained in this land in the Saxons time, with express rejection of all feigned Transubstantiation, as plainly may appear by their Homilies yet extant in the Saxons tongue. As likewise I could have showed by the Rites of the Eastern Churches, which both Britan's & Saxons many hundred of years observed, that the first conversion of this Island was not by any of the Roman Profession.  
Now what he meaneth by a satisfying answer to this Petition it may be a question. For some other of their Petitions, require either Toleration of their Religion for exercise thereof, or at the lest, Immunity from punishment, if they come not to our Churches. But a Christian King borne and brought up in the Light of the Truth, & beautified with the ornaments of true learning; who acknowledgeth Gods unspeakable goodness towards himself, in advancing him to so great honour, preserving him from so many perils, crowning him with so many blessings; whose Religion teacheth him to pray to God only, by the Mediation of Christ alone and to offer unto him for his graces, the Calves of his lips, praise & thanksgiving: such a king (I say) cannot be ignorant, that to tolerate, a Sect of People in his dominions, that should call upon Saints & Angels, and so darken God's honour, profane his Name, & despise his Word, may provoke against him, & his, the heavy Indignation of him, who being king of kings, doth require of them this Royal service of preserving inviolable the sincerity of his Truth and worship in their kingdoms.  
And look how many commandments there are to root out Idolatry, destroy Idolaters, abolish their groves, their Altars to shun conversing or marrying with them; how many threatenings against them that perform not these offices; how many examples of the Godly, commended for doing them: so many Arguments there are against, not only Toleration but even connivencie a such superstitions.  
And therefore to satisfy them, whom you term your Learned Divines we think it a thing most easy, in respect of the cause, yet most impossible in respect of the persons. For it standeth them upon not to be satisfied, especially they being, such as rather respect their own maintenance, than your salvation, whatsoever they pretend. If they should confess, that our Reasons satisfy them, and you thereupon resort to our Churches, your liking of them will soon decay, and their state must needs be much impaired, which by their good wills I warrant you shall never be  
But if any Recusant being desirous to know the Truth, repair to our Bishops, or other in our Church of singular note of Learning (as you speak) for resolution of any point in controversy between us and your Divines; if sufficient reasons be not yielded out of God's book, and the purer Fathers, of that doctrine we profess, and against that that you hold, even such as your Learned Divines shall not be able to answer them then I confess, you have just cause to speak of the goodness of your cause, & to allege your persevering therein. But your cause being of itself not good, as we shall always by God's grace, be ready to justify: you have no more cause to brag of your sufferings & constancy, nor so much neither, as had the Donatists, at whose wilful yea and desired deaths, St. Augustine, 
S. Aug. in. epist.  marveleth.  
The Scriptures therefore, and consent of Antiquity being as in part I have showed in this short Answer, so plain with us as they are, neither can you in continuing Recusants, avoid the note of obstinacy: or others once deem, that so corrupt a Religion as the Romish is, cannot sufficiently by godly and Christian learning, be disproved. As for that you affirm, that (unless your Requests be granted) cause willbe given to many to think your lands and goods are sought for, and the undoing of you and your posterity, rather than your salvation, it may well be that such undutiful surmises are often in your hearts, and such malicious reports in your mouths. But is there so much as any colour why any should so think?  
Leaving therefore the juster examination of this unjust charge, to try whether we seek their goods and undoing or not, to him who knoweth the secrets of all hearts, and shall one day reveal & reward such uncharitable surmises: we wish unto the Petitioner and all Recusants, that it would please God to endue them with better grace, that seeing the Errors wherinto they are lead, and rightly considering of the blind devotions, wherewith they are delighted, they may detest such abominations, and forsaking both the Pope and Popery cleave soundly and sincerely both to our God and to our Sovereign, that they & we with one voice and heart, may sing the songs of Zion to the Lord our God. This is the only way to hope for better things here, & to obtain the best things elsewhere.  
FINIS.