An
Answere
to
a
Popish
Petition
.
ADoniah
the
sonne
of
David
by
Haggith
,
Diverse
petitions
haue
to
this
end
bin
scattered
abroad
,
some
also
delivered
to
his
Maiesties
hands
;
but
God
hitherto
hath
mercifully
preserved
him
,
so
that
he
hath
not
suffered
himselfe
to
bee
taken
in
those
their
snares
,
neither
over-reached
by
their
crafty
inchantments
.
But
now
of
late
haue
they
framed
another
petition
,
more
reasonable
then
their
former
supplications
haue
beene
,
both
in
respect
of
the
manner
,
more
milde
&
in
shew
more
humble
;
and
in
regard
of
the
matter
too
,
because
it
requireth
not
a
Toleration
of
Poperie
,
or
immunitie
from
penalties
by
law
imposed
,
as
the
rest
of
them
(
that
I
haue
seene
)
doe
,
simply
and
without
condition
:
but
the
drift
thereof
is
(
as
by
the
words
I
can
gather
)
at
the
least
to
insinuate
,
that
if
good
reasons
may
be
shewed
,
how
they
of
the
Romish
Religion
,
without
danger
of
deadly
sinne
may
resort
to
our
Churches
,
they
would
be
most
ready
so
to
doe
.
More
reasonable
,
I
say
,
it
is
then
others
,
which
may
rather
be
called
comminations
then
supplications
:
in
this
yet
an
vnreasonable
demand
,
that
the
thing
so
often
and
so
throughly
performed
,
by
sundry
learned
treatises
,
is
yet
now
againe
required
at
our
hands
,
and
that
with
such
confidence
,
as
that
the
Petitioner
seemeth
to
assure
himselfe
,
that
his
desire
herein
cannot
be
satisfied
.
And
in
truth
I
am
almost
of
his
minde
too
;
not
because
the
thing
he
requireth
,
is
hard
in
it selfe
to
be
done
;
but
because
their
hearts
are
for
the
most
part
so
hardened
against
the
infallible
truth
of
Gods
vndoubted
worde
,
that
that
seed
can
hardly
take
any
roote
with
them
.
Seeing
therefore
this
petition
is
in
a
manner
a
challenge
to
provoke
vs
to
encounter
him
,
and
carieth
perchance
a
great
shew
among
his
favorits
,
that
wrot
it
,
as
if
the
cause
must
needs
be
good
,
that
hath
so
confident
a
patron
or
proctour
to
defend
the
same
:
I
thinke
it
not
amisse
to
examine
the
same
as
briefly
as
I
can
,
and
to
buckle
my selfe
to
answere
by
Gods
grace
the
prowd
brag
of
this
Popish
Goliah
.
Who
though
he
raile
not
so
plainely
as
did
that
Philistine
,
vpon
the
host
of
the
living
God
;
yet
covertly
hee
promiseth
himselfe
the
victorie
,
&
by
his
overboldnes
of
words
,
hopeth
to
assure
his
friends
that
al
is
on
his
side
cocke
sure
,
and
no
perill
at
al.
And
having
considered
with
my selfe
of
the
summe
of
this
Petition
,
I
finde
three
general
points
thereof
,
vnto
some
one
whereof
,
al
that
is
said
may
be
referred
.
For
first
there
is
a
complaint
of
the
hard
case
the
Recusants
are
in
.
Then
followeth
a
narration
or
reporte
of
the
meanes
by
them
vsed
,
to
redresse
the
same
.
In
the
third
place
commeth
the
suit
it selfe
or
petition
,
with
some
shew
of
reason
to
perswade
&
moue
the
reader
.
And
though
my
purpose
is
to
handle
every
of
these
parts
:
yet
so
,
as
that
I
will
followe
the
very
trace
of
his
words
.
A
Petition
to
the
Bishops
,
Preachers
,
and
Gospellers
.
That
he
maketh
petition
vnto
Bisshops
anb
preachers
concerning
instruction
,
were
not
to
be
misliked
,
because
it
is
intended
that
such
men
both
in
respect
of
their
learning
are
best
able
,
and
for
their
place
and
office
,
should
be
most
ready
and
willing
to
performe
such
dueties
.
But
that
so
many
sufficient
satisfactions
of
this
demande
,
seeme
to
him
insufficient
,
sheweth
that
the
Petitioner
either
will
not
read
that
is
written
,
or
readeth
it
with
a
preiudicate
opinion
,
&
therfore
that
he
hath
a
purpose
not
to
be
satisfied
:
but
that
he
rather
asketh
questions
of
our
Bishops
&
preachers
,
as
the
Scribs
and
Pharises
did
of
Christ
often
,
not
to
informe
themselues
,
but
to
intrap
him
in
his
words
,
or
to
trie
if
possibly
they
might
haue
put
him
to
silence
.
And
as
touching
the
Gospellers
here
spoken
of
,
if
by
that
tearme
he
meane
the
professours
of
that
Religion
which
the
said
preachers
teach
,
(
as
J
suppose
he
doth
)
I
am
then
glad
that
he
imagineth
there
should
in
our
Lay
people
such
abundance
of
knowledg
be
found
,
that
they
as
well
as
others
,
should
be
required
to
satisfie
,
the
learned
diuines
among
the
Papists
,
in
points
of
religion
.
For
it
is
no
reason
they
should
denie
that
to
their
owne
Layitie
,
that
they
require
in
ours
:
&
then
shal
they
not
from
henceforth
hang
altogether
at
the
lippes
of
ignorant
Priests
their
blind
guides
,
but
shal
be
better
able
to
instruct
and
informe
themselues
.
Nether
wil
I
iudge
that
this
petitioner
vseth
this
name
Gospeller
,
in
Ironicall
scorne
&
mockerie
,
as
some
other
of
that
Sect
doe
.
haud
secùs
,
atque
à
puro
Lutheranismo
(
Euangelio
dico
)
alienissima
:
as
if
they
were
quite
contrarie
to
pure
Lutheranisme
(
I
meane
the
Gospell
:
)
and
also
against
the
professours
therof
:
Apostrophe
lectoris
catholici
ad
Euangelicos
istos
:
An
Apostrophe
of
the
catholick
reader
to
these
gospellers
with
such
a
like
spirit
doth
prophane
Eckius
cal
such
,
Theologos
atramentales
,
Inky
diuines
.
Nether
is
the
blasphemy
of
Capreolus
here
to
be
omitted
,
Act.
24.5
.
&
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hos.
lin.
1.
de
haeres
.
who
(
as
Tertullus
dealt
with
S.
Paul
,
branding
him
with
the
name
of
heretick
for
embracing
and
teaching
this
selfesame
Gospel
)
reckoneth
among
his
Heretickes
Evangelicos
Gospellers
,
as
before
him
also
did
Hosius
,
and
as
he
also
citeth
Lindanus
in
his
dubitantio
,
dialog.
2
But
howsoeuer
these
Enemies
to
the
Gospel
of
Christ
&
his
vndoubted
word
,
speake
or
write
,
reprochfully
or
blasphemously
of
that
glorious
Gospel
,
wee
are
not
ashamed
of
the
Gospell
of
Christ
:
for
it
is
the
power
of
God
vnto
saluation
to
euery
on
that
beleeueth
:
so
doe
we
not
deny
the
name
,
or
take
in
evil
part
to
be
called
Gospellers
,
since
that
we
knowe
it
to
be
the
instrument
of
our
regeneration
:
For
in
Christ
Iesus
(
faith
S.
Paul
to
the
Corinthians
)
I
haue
begotten
you
through
the
Gospel
.
God
hath
called
them
to
the
faith
of
truth
,
by
the
Gospell
.
Therfore
is
it
called
the
word
of
truth
by
S.
Paul
and
by
S.
Iames
too
:
as
also
,
the
word
or
ministery
of
reconciliation
;
&
the
word
of
life
.
Nether
deny
we
but
that
we
may
more
iustly
make
claime
to
that
title
,
them
al
the
Papists
in
the
world
can
do
:
for
that
our
preaching
and
doctrine
is
according
to
that
Gospel
,
wheras
the
teachers
in
the
Romish
Synagogue
,
worship
God
in
vaine
,
teaching
for
doctrines
mans
precepts
,
and
insteed
of
the
sound
and
wholsome
food
of
gods
vndoubted
word
,
they
feed
them
that
follow
them
,
with
empty
huskes
of
mens
traditions
.
Howsoever
therfore
our
aduersaries
meane
when
they
cal
vs
by
that
name
,
yet
we
haue
iust
cause
to
reioice
therin
.
because
therby
we
are
assured
,
that
the
foundation
of
our
hope
is
certaine
and
sure
,
being
built
vpon
so
firme
a
ground
as
the
gospel
is
.
Now
after
this
title
or
inscription
,
he
commeth
vnto
the
matter
itselfe
,
and
first
(
as
I
said
)
beginneth
with
the
accusation
or
complaint
in
this
sort
.
Whereas
we
your
Suppliants
haue
long
time
indured
,
and
doe
dayly
receiue
many
disgraces
,
imprisonments
,
and
losses
,
to
our
great
impouerishing
,
yea
to
the
vtter
vndoeing
of
a
great
many
of
vs
:
to
the
which
our
afflictions
ther
is
at
this
time
by
your
LL.
added
the
heauy
censure
of
Excommunication
:
and
withall
we
do
finde
our selues
dayly
(
to
the
inexplicable
greif
of
our
harts
)
deeper
to
incur
the
aversion
and
indignation
of
his
maiestie
,
more
heavy
and
greiuous
vnto
vs
,
then
all
our
temporal
losses
and
afflictions
:
and
all
those
calamities
to
haue
only
their
being
,
in
regard
only
of
our
Recusancie
and
constant
persevering
in
the
Religion
we
haue
receiued
from
our
forefathers
,
as
they
from
theirs
&c.
In
this
complaint
the
Petitioner
sheweth
first
the
supposed
greifes
and
vexations
of
the
Recusants
,
then
also
the
cause
of
their
afflictions
.
Their
vexations
as
he
setteth
them
downe
,
are
of
sundry
sorts
;
in
the
first
ranck
he
placeth
such
losses
&
disgraces
as
they
would
seeme
to
suffer
;
then
they
find
themselues
greiued
with
the
Ecclesiasticall
censure
of
excommunication
:
thirdly
that
his
maiestie
doth
not
so
fauorably
respect
them
,
as
they
would
he
should
.
The
disgraces
that
this
Petitioner
complaineth
of
,
I
cannot
certainly
speake
of
,
because
the
complaint
is
so
indefinite
,
without
comming
to
any
particulars
.
It
may
be
that
he
accompteth
it
a
disgrace
,
that
Recusants
haue
not
that
grace
and
credit
,
that
themselues
desire
,
or
that
authority
in
the
common
wealth
that
they
would
haue
.
But
that
is
not
properly
a
disgracing
of
them
,
because
nothing
is
done
therin
to
bring
them
into
contempt
;
but
only
a
not
adding
of
titles
or
offices
to
them
,
for
their
further
reputation
.
And
who
would
thinke
it
fitt
that
any
state
should
be
managed
,
&
the
rudder
of
that
ship
gouerned
,
by
such
as
are
of
a
contrary
Religion
to
the
same
?
So
that
if
this
were
true
,
yet
is
there
no
iust
cause
of
complaint
therfore
.
But
there
are
of
them
but
too
many
in
grace
and
reputation
,
wherby
they
haue
great
meanes
to
discourage
the
simple
people
ouer
whome
they
haue
gouernment
;
&
to
make
more
obstinate
against
true
obedience
to
god
and
Prince
,
such
as
are
of
themselues
but
too
ready
,
to
start
aside
from
the
right
way
.
And
the
further
that
they
are
from
the
Soueraigne
authority
,
the
more
dangerous
is
any
office
that
is
committed
to
them
:
because
the
eye
of
him
,
that
is
to
answere
for
the
evil
that
commeth
by
bad
Officers
,
which
he
permitteth
or
reformeth
not
,
is
far
from
such
,
that
it
cannot
behold
their
doinges
.
It
were
therfore
not
only
to
be
wished
,
but
by
earnest
praier
to
be
sued
for
,
that
God
would
in
this
point
more
and
more
lighten
the
hart
of
our
most
Gratious
Soueraigne
,
in
any
wise
to
take
heed
that
the
enemies
to
Gods
truth
,
haue
no
credit
,
I
meane
for
office
or
autoritie
in
the
common
wealth
;
especially
in
these
North
parts
,
where
it
wil
be
hard
for
him
truly
to
knowe
what
hurt
commeth
by
such
vnto
the
truth
,
what
danger
to
the
state
.
Oh
that
that
golden
sentence
of
the
wisest
man
that
euer
was
,
and
a
king
too
,
were
written
on
the
back
of
the
right
hand
of
all
Kinges
and
Princes
that
haue
soueraigne
authority
,
that
it
might
be
in
their
eie
when
they
signe
the
Billes
wherby
they
grant
authoritie
to
anie
vnder
them
:
When
the
wicked
rise
vp
,
men
hide
themselues
;
but
when
they
perish
,
the
righteous
increase
.
Or
that
other
much
like
the
former
,
When
the
righteous
are
in
authoriy
the
people
reioice
,
but
when
the
wicked
beareth
rule
,
the
people
sigh
.
For
there
can
be
no
greater
hart-breaking
to
the
godly
,
then
to
haue
wicked
men
to
beare
the
swaie
or
to
them
that
are
zealous
for
the
truth
,
then
when
enemies
to
the
same
,
may
do
what
they
list
.
Good
therfore
is
the
councell
of
Salomon
elsewhere
,
and
such
as
Kinges
should
carefully
follow
,
forhe
no
doubt
learned
it
by
experience
.
Take
away
the
wicked
from
the
King
(
from
being
partakers
vnder
him
of
his
authority
)
&
his
throne
shal
be
established
in
righteousnes
.
For
this
gracing
then
,
his
maiestie
is
to
haue
a
special
regard
that
it
be
not
bestowed
vpon
any
,
(
if
he
haue
a
due
care
of
Gods
glorie
and
the
good
of
his
people
)
but
only
vpon
such
as
are
favorours
of
the
Gospel
,
and
furtherers
of
all
good
;
following
that
most
godly
paterne
,
which
Dauid
,
a
King
,
setteth
before
al
such
as
are
of
his
ranck
,
What
is
then
the
disgracing
here
mentioned
?
Or
rather
what
are
the
disgracinges
?
For
so
he
speaketh
as
if
they
were
disgraced
sundry
waies
.
If
the
Petitioner
complaine
of
disgracings
,
because
some
few
of
them
,
are
,
after
long
time
of
Recusancy
,
and
after
diuers
presumptious
actions
against
the
Lawes
of
this
Realme
,
and
ordinances
of
this
Church
,
conuented
before
Authoritie
:
hee
shoulde
haue
called
to
remembrance
,
that
we
holding
,
yea
certainly
knowing
,
that
Religion
which
we
professe
,
to
be
the
vndoubted
Truth
,
can
doe
no
lesse
in
defence
of
that
Truth
,
then
to
cal
vpon
them
that
despise
the
same
,
to
knowe
what
moueth
them
to
reiect
the
same
.
But
when
they
appeare
before
authoritie
,
they
are
not
sharply
rebuked
(
vnlesse
themselues
giue
greater
occasion
therof
)
much
lesse
are
they
by
approbrious
tearms
disgraced
,
or
by
any
vnseemlie
punishments
,
not
fitt
and
convenient
for
their
persons
reproached
:
with
milde
and
christian
exhortations
moued
to
heare
such
as
themselues
wil
choose
to
be
farther
instructed
by
.
And
I
trust
in
al
this
there
is
no
disgracing
.
But
I
would
this
Petitioner
would
look
back
vnto
those
dayes
not
long
since
bypast
.
Many
of
our
Recusants
may
remember
the
daies
of
Queene
Mary
,
wherin
they
that
complaine
so
much
that
they
are
disgraced
(
though
vntruely
)
did
indeed
by
what
means
they
could
,
disgrace
such
Godly
Martyrs
as
came
before
them
,
by
stocking
and
base
vsage
of
many
,
who
though
they
had
bin
in
an
error
,
(
which
their
aduersaries
could
neuer
proue
against
them
)
yet
in
regard
of
their
parentage
,
degree
,
or
place
that
they
had
in
the
Church
&
common
wealth
,
should
not
haue
been
so
disgracefully
so
cruellie
delt
withall
.
And
what
was
the
beating
of
Tho:
Hinshaw
,
and
Iohn
Milles
&
diuerse
others
with
rods
?
Did
not
that
blodie
Bishop
Boner
disgrace
them
thereby
as
much
as
he
might
?
To
be
accoumpted
an
Hereticke
is
a
thing
odious
&
of
great
disgrace
:
yet
was
it
then
and
still
is
,
a
common
name
that
the
Romish
Synagogue
bestowed
vpon
vs
,
though
nether
they
nor
yet
their
fathers
,
could
proue
any
heresie
in
our
doctrine
.
To
be
called
Schismaticks
is
a
great
reproach
:
yet
dare
they
staine
therwith
vs
,
who
are
alwaies
ready
to
shew
by
good
warrant
and
sufficient
testimony
that
we
swarue
not
from
the
true
,
holy
,
Catholick
and
Apostolick
Church
.
Thus
they
who
most
accuse
vs
,
as
if
we
disgraced
them
,
may
more
iustly
be
charged
that
they
disgrace
vs
.
And
herein
the
Petitioner
offereth
great
wrong
vnto
the
state
,
in
seeking
to
make
the
world
beleue
,
that
we
wish
the
disgrace
of
them
,
for
whose
want
of
grace
we
rather
sigh
and
mourne
,
in
that
their
eies
are
so
blinded
,
&
their
harts
so
hardēed
against
the
māifest
light
of
truth
,
that
they
will
not
vse
any
meanes
to
trie
the
spirits
(
that
come
in
secret
vnto
them
)
whether
they
be
of
God
or
not
,
And
wheras
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
suiter
for
al
Recusants
)
it
is
most
certaine
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
haue
among
their
fauorits
that
they
are
accompted
Recusants
;
as
if
they
by
that
name
would
seeme
to
haue
some
conscience
in
Religion
,
who
otherwise
in
all
their
behauiour
,
shew
plainly
enough
,
that
they
haue
nether
conscience
,
nor
honestie
,
but
haue
vtterly
cast
of
all
feare
of
god
&
shame
of
men
:
and
hauing
obtained
the
report
to
be
Recusants
or
Romish
Catholicks
,
it
is
a
cloake
that
couereth
all
faults
.
The
next
part
of
this
complaint
is
touching
their
imprisonment
,
wherin
as
in
the
former
,
his
accusation
seemeth
to
be
more
generall
,
then
is
their
imprisonment
.
For
vnlesse
the
Recusants
in
other
countries
be
more
obedient
vnto
Law
then
in
these
North
parts
,
wherin
they
haue
no
regard
at
all
of
any
Summones
,
but
shew
themselues
too
contemptuous
of
all
lawfull
authoritie
:
I
suppose
J
may
be
bould
to
saie
that
not
the
hundreth
Recusant
indureth
this
vexation
.
Nay
of
sundry
whole
families
in
a
manner
,
perchance
not
one
can
be
convented
.
And
therfore
were
it
greatlie
to
be
wished
,
that
for
the
better
execution
of
godlie
lawes
,
some
more
forcible
and
effectuall
order
might
be
taken
for
the
bringing
before
authoritie
,
such
as
yet
make
a
mock
of
gods
truth
,
despise
all
good
ordinances
,
and
scorne
all
lawfull
authoritie
.
And
if
anie
being
found
verie
obstinat
,
in
so
much
as
nether
they
will
conforme
themselues
according
to
the
Christian
lawes
of
this
Realme
in
that
case
prouided
,
nether
will
,
or
can
giue
anie
sound
reason
of
such
their
obstinacie
;
nether
yet
heare
others
who
can
instruct
them
(
even
such
of
our
profession
,
as
themselues
can
best
like
of
)
be
for
such
contumacie
committed
to
some
prison
:
yet
is
there
not
anie
Papist
that
hath
iust
cause
to
complaine
of
such
imprisonment
,
seeing
that
our
correction
that
we
laie
vpon
Recusants
,
is
but
with
rodds
,
wheras
Papists
whipp
with
Scorpions
,
we
stocke
them
not
,
we
hinder
them
not
,
but
that
they
may
be
releiued
of
their
owne
(
if
they
haue
it
)
or
by
their
freinds
,
if
they
will
bestow
anie
thing
vpon
them
.
We
permit
them
to
haue
light
or
fire
,
or
any
other
thing
necessarie
for
them
:
al
which
things
were
denied
vnto
many
of
the
godly
,
in
the
late
bloudy
persecution
,
as
sundry
of
the
Recusants
may
yet
remember
.
So
that
we
may
truly
say
that
the
litle
finger
of
the
Papists
towards
vs
,
hath
bin
heauier
then
our
loines
towards
them
:
their
gentlest
dealing
more
sharp
for
matters
of
Religion
onlie
,
them
our
greatest
punishments
that
we
impose
vpon
them
.
But
why
doe
they
accompt
imprisonment
such
a
vexation
,
who
thought
the
most
cruell
death
little
enough
for
those
of
our
profession
?
Let
our
Petitioner
call
to
remembrance
the
mercylesse
racking
of
Mistresse
Anne
Askew
by
him
that
was
then
L.
Chancelour
,
to
cause
her
to
bewray
others
of
her
profession
;
the
barbarous
burning
of
the
hande
of
Tho.
Tomkins
,
Rose
Alin
,
and
a
blinde
harper
in
Queene
Maries
daies
;
the
forcible
drawing
of
an
arrowe
through
the
fingers
of
Cutbert
Simpson
harde
tyed
togither
so
that
the
bloud
sprong
out
.
Let
him
I
saie
consider
of
these
and
such
like
vnchristian
vsage
of
Christian
men
,
whereby
they
would
haue
constrained
them
,
either
to
haue
accused
others
,
or
to
denie
their
faith
.
And
though
the
Popish
rabble
,
take
exception
(
I
know
)
to
the
storie
wherein
these
things
are
reported
,
yet
the
Author
of
that
booke
,
brings
so
good
proofes
of
that
he
writeth
,
that
they
who
will
denie
these
things
,
shall
rather
shew
a
minde
they
haue
to
darken
the
light
of
truth
,
that
their
shame
may
not
appeare
,
then
any
good
reason
that
they
can
bring
,
to
impaire
the
credit
thereof
.
These
stories
then
being
extant
,
and
in
eies
of
al
men
to
read
and
know
,
and
in
the
memories
of
manie
men
who
yet
living
can
testifie
the
truth
thereof
,
may
stop
the
mouthes
of
all
Papists
for
complaining
of
anie
great
vexation
for
their
imprisonment
.
But
what
woulde
the
Petitioner
haue
vs
to
do
in
this
case
?
The
Recusants
are
contrarie
to
vs
in
Religion
,
they
transgresse
our
Lawes
,
and
breake
al
godlie
ordinances
that
are
made
,
for
the
edifying
&
instruction
of
al
his
Maiesties
subiects
:
they
wil
not
heare
,
but
stubbornlie
refuse
all
councel
and
teaching
,
vnlesse
it
bee
such
as
their
blind
guides
doe
afford
them
.
(
I
wil
not
here
say
,
they
are
also
verie
dangerous
to
the
state
,
for
that
followeth
after
to
be
discussed
,
when
I
come
to
the
cause
that
this
Petitioner
yeeldeth
,
why
they
are
thus
vexed
.
)
If
it
be
the
truth
that
we
teach
,
(
as
wee
are
most
assured
it
is
)
is
it
any
reason
we
should
suffer
others
to
be
lead
away
by
deceitfull
words
,
of
intising
and
seducing
false
teachers
,
&
not
seeke
by
all
meanes
we
can
to
reclaime
them
?
It
is
our
part
,
if
possible
we
may
,
to
bring
againe
to
the
sheepfold
,
those
wandering
sheep
.
And
if
gentle
&
mild
perswasions
will
not
serve
,
we
must
compell
them
by
more
sharpe
chasticement
.
We
see
then
,
that
it
is
not
for
Papists
(
whose
crueltie
is
,
I
suppose
far
greater
,
against
such
as
are
not
of
their
profession
then
any
other
religion
whatsoeuer
doth
vse
)
to
complaine
of
such
gentle
imprisomment
as
is
imposed
vpon
them
for
Recufancie
;
vnlesse
they
will
thinke
it
fitt
,
that
in
a
wel
gouerned
and
setled
state
,
lawes
may
be
broken
without
due
punishment
,
or
offences
may
be
winked
at
,
and
impunitie
should
be
esteemed
to
bring
safty
to
a
common
wealth
,
that
is
pestred
with
obstinate
subiects
.
Which
to
imagine
,
is
to
let
loose
the
raines
of
libertie
,
to
al
disorder
&
disobedience
,
&
to
trouble
the
quiet
estate
of
a
common
wealth
.
S.
Augustine
was
once
of
that
minde
as
himselfe
confesseth
,
that
it
liked
him
nothing
,
Vllius
secularis
potestatis
impetu
schismaticos
ad
communionem
,
violentèr
,
vehementèrque
arctari
;
that
schismatickes
should
by
the
force
of
anie
secular
power
,
be
violentlie
,
and
earnestly
constrained
to
communicate
,
meaning
in
Religion
with
the
godly
.
But
he
in
that
place
acknowledgeth
,
that
it
was
his
errour
,
quia
nondum
expertus
eram
,
vel
quantum
mali
eorum
auderet
impunitas
,
vel
quantum
eis
in
melius
mutandis
conferre
posset
diligentia
disciplinae
;
because
(
saith
he
)
as
yet
I
had
not
proued
,
ether
to
what
audacious
mischiefe
their
impunitie
would
draw
them
,
or
howe
much
it
would
further
their
amendment
to
vse
the
diligence
of
discipline
&
seueritie
towards
them
.
The
same
Father
therefore
writing
to
Vincentius
,
are
too
factious
&
combersome
,
addeth
,
quos
per
ordinatas
à
Deo
potestates
cohiberi
atque
corrigi
,
mihi
non
videtur
invtile
:
Who
that
by
such
powers
as
are
ordained
of
God
they
should
be
restrained
and
corrected
,
it
seemeth
good
to
me
.
And
afterwards
hee
sheweth
how
greatly
hee
reioiceth
at
the
amendement
of
manie
of
them
by
such
sharpnes
,
who
would
not
otherwise
haue
beene
bettered
.
To
this
end
also
he
alleageth
that
place
of
the
gospel
,
Compell
such
as
you
finde
,
to
come
in
.
Quia
(
saith
he
)
vt
phrenetici
ligantur
,
sic
Haeretici
;
men
in
error
of
Religion
are
like
Lunatick
or
mad
men
,
they
must
bee
bounde
and
tyed
,
and
as
it
were
by
the
Physick
of
discipline
broughte
from
the
deadlye
disease
of
their
dying
soules
.
And
afterwardes
declaring
,
how
diverse
men
spake
of
diverse
occasions
,
whereby
they
were
hindered
from
comming
to
the
Catholicke
faith
,
but
being
reformed
,
they
gaue
thanks
to
God
,
who
in
mercie
reclaimed
them
by
such
chastisementes
:
Among
others
he
bringeth
in
some
saying
,
as
most
of
our
Recusants
no
doubt
may
saie
,
Nos
falsis
rumoribus
terrebamur
intrare
,
quos
falsos
esse
nesciremus
,
nisi
intraremus
,
nec
intraremus
,
nisicogeremur
.
Gratias
Domino
,
qui
trepidationem
nostram
flagello
abstulit
,
expertos
docuit
quam
vana
&
inania
de
Ecclesia
sua
mendax
fama
iacta
verit
:
that
is
,
wee
by
false
reportes
were
scarred
from
entring
,
which
reports
wee
should
not
know
to
be
false
,
vnlesse
wee
entred
:
neither
would
we
enter
,
but
being
constrained
.
Thanks
be
vnto
the
Lord
,
who
by
a
scourge
took
away
our
feare
,
teaching
vs
by
experience
,
how
vaine
&
false
rumors
,
lying
fame
had
spread
of
his
Church
.
How
manie
are
discouraged
from
our
Churches
,
by
vntrue
reportes
,
that
we
are
schismaticks
,
our
Religion
is
Heresie
;
to
follow
vs
,
is
to
leaue
the
Church
?
We
are
(
say
they
)
enemies
to
good
works
,
we
speake
against
fasting
and
praier
;
our
Gospel
is
a
Gospel
of
libertie
,
and
manie
such
like
most
false
slanders
,
do
they
scatter
abroad
among
their
favourites
:
and
al
to
make
the
simple
and
ignorant
afraid
,
to
resort
to
our
assemblies
.
And
when
they
haue
once
taken
them
in
the
snares
of
Recusancie
,
and
bound
them
in
the
chaines
of
promise
,
oath
,
&
reconciliation
,
to
the
Romish
Church
;
then
must
they
not
in
any
wise
heare
vs
preach
,
or
our
Service
read
;
they
must
not
read
our
bookes
,
least
their
eies
being
opened
,
they
shoulde
see
the
mysterie
of
iniquity
,
that
worketh
in
,
and
by
Poperie
.
But
as
in
St.
Augustines
time
manie
euen
in
the
cittie
of
Hippo
,
where
he
was
Bishop
,
were
by
punishment
converted
from
being
Donatists
,
&
became
Catholickes
:
so
no
doubt
sundrie
of
our
Recusants
,
if
good
meanes
and
sufficient
might
be
obtained
,
to
bring
them
before
authoritie
,
would
easily
be
compelled
to
come
in
,
and
being
come
into
our
Churches
,
would
of
themselues
discouer
the
false
reportes
,
that
they
haue
hard
of
our
Religion
.
Not
only
Augustine
is
of
this
minde
,
but
sundrie
other
of
the
Fathers
too
;
as
Basill
,
Gregorie
,
(
for
his
excellencie
called
the
Divine
)
and
manie
mo
sought
for
restraint
of
such
as
troubled
the
Church
,
by
authoritie
of
the
sword
,
as
may
sufficientlie
(
if
it
were
needful
)
bee
proued
out
of
their
owne
writings
.
But
to
knit
vp
this
matter
,
of
it selfe
not
hard
,
but
by
that
which
hath
bin
alreadie
said
,
most
plaine
,
the
Scriptures
themselues
afford
vs
sufficient
proofe
hereof
,
especially
in
that
notable
storie
of
Iosiah
that
good
king
of
Iuda
,
who
after
the
booke
of
the
Law
was
found
,
he
read
therin
before
al
the
people
,
&
made
a
covenant
before
the
Lord
,
to
walk
after
the
Lord
.
And
he
caused
al
that
were
found
in
Ierusalem
&
Beniamin
to
stande
to
it
.
Marke
that
it
is
said
he
caused
them
,
that
is
,
the
people
,
to
stande
to
the
couenant
that
he
had
made
:
and
yet
it
is
further
to
his
immortall
praise
recorded
of
him
in
Gods
Register
booke
,
he
compelled
al
that
were
found
in
Israell
,
to
serue
the
Lord
their
God
:
so
all
his
daies
they
turned
not
backe
from
the
Lorde
God
of
their
fathers
.
May
good
king
Iosiah
make
his
people
to
stand
to
the
covenant
,
that
hee
made
with
God
:
and
may
not
our
godlie
King
Iames
doe
the
like
?
May
he
compell
them
to
serue
the
Lorde
God
,
yea
and
that
in
such
sort
,
that
all
his
daies
(
though
no
doubt
of
themselues
prone
enough
to
Idolatrie
)
they
durst
not
turne
backe
from
the
God
of
their
fathers
;
and
shall
wee
so
manacle
the
hands
of
our
most
gracious
Soveraigne
,
or
of
his
Magistrates
vnder
him
,
that
they
may
not
vse
such
meanes
to
force
and
compell
,
to
the
true
service
of
God
,
as
our
lawes
haue
appointed
?
Shal
the
king
of
Iuda
,
haue
the
testimonie
of
Gods
spirit
to
his
eternal
commendation
in
holy
writ
,
for
this
his
godly
severitie
in
Gods
cause
:
&
can
it
be
thought
a
thing
worthie
to
be
complained
of
,
and
too
severe
,
if
the
king
of
Great
Brittaine
shall
follow
his
zeale
?
No
,
no
,
the
same
God
that
then
approued
the
zeale
to
Gods
glorie
,
that
was
in
that
Mirrour
of
all
Christian
Kings
,
good
king
Iosiah
:
the
same
God
(
I
say
)
doth
stil
allow
,
especially
in
al
Princes
and
Magistrates
,
a
Christian
care
,
and
feruent
desire
,
to
haue
his
honour
aduanced
within
their
dominions
,
by
seting
forth
and
maintaining
the
true
worship
of
God
,
and
compelling
all
their
subiects
to
yeeld
therto
.
Nay
if
they
doe
not
with
care
and
courage
performe
this
seruice
,
let
them
remember
the
time
shall
come
,
when
this
voice
shall
sound
full
shrill
in
the
eare
of
their
consciences
to
their
great
terror
,
yeeld
an
accompt
of
thy
Stewardship
.
For
horribly
and
suddainely
will
God
appeare
vnto
you
(
O
you
mighty
monarchs
if
you
vse
not
well
your
greatnes
)
For
a
hard
iudgment
shal
they
haue
that
bear
rule
.
For
he
that
is
most
low
is
worthy
mercy
:
but
the
mighty
shall
be
mightely
tormented
;
For
he
that
is
Lord
ouer
al
wil
spare
no
person
,
nether
shal
he
feare
any
greatnes
:
for
he
hath
made
the
small
and
great
,
and
careth
for
all
alik
.
But
for
the
mighty
abideth
the
sorer
triall
.
And
as
God
hateth
in
great
ones
,
al
neglect
of
duty
:
so
especiallie
to
be
cold
and
carelesse
in
the
thinges
that
properly
concerne
his
Glorie
,
he
wil
not
suffer
vnpunished
.
For
this
cause
,
in
the
stories
of
the
Kings
ouer
Gods
people
,
as
there
is
nothing
so
much
commended
in
them
as
their
zeale
in
Gods
cause
;
so
are
not
any
their
vices
in
a
manner
set
downe
,
(
though
they
were
no
doubt
subiect
to
many
,
as
by
the
Prophets
it
may
be
gathered
)
but
their
Idolatries
,
or
carelessenes
in
the
seruice
of
God
:
so
that
it
is
a
common
staine
euen
to
the
good
Kings
,
the
high
places
,
hill-altars
,
or
groues
were
not
put
downe
.
Which
glasse
if
Princes
would
often
looke
into
,
they
might
therin
see
,
not
only
that
by
their
office
they
may
,
but
also
that
of
dutie
they
ought
,
as
Elias
saith
he
was
,
to
be
very
ielous
for
the
Lord
God
of
Hostes
:
&
that
the
maintaineing
of
the
truth
,
and
abolishing
of
superstition
is
a
principall
charge
belonging
vnto
them
.
This
appeareth
plainelie
enough
,
in
that
it
is
required
of
kings
,
that
they
be
much
exercised
in
Gods
booke
,
He
shal
read
therin
all
the
daies
of
his
life
,
that
he
may
learne
to
feare
the
Lord
his
God
,
and
to
keep
all
the
words
of
this
lawe
,
and
these
ordinances
(
not
to
knowe
them
onlie
)
for
to
doe
them
.
Now
the
last
of
the
vexations
(
for
so
he
tearmeth
their
milde
and
meeke
corrections
)
which
hee
speaketh
of
,
of
this
ranke
,
is
their
losses
.
And
in
deed
,
Recusants
haue
great
and
grievous
losses
,
(
I
confesse
)
and
such
,
as
if
they
could
consider
of
them
aright
,
would
make
the
haire
of
their
heads
to
stand
on
end
,
and
their
verie
harts
to
melt
and
bleed
for
sorrow
.
Oh
that
they
were
wise
,
them
would
they
vnderstand
this
,
they
would
consider
their
latter
end
.
O
if
they
had
knowne
at
the
least
in
this
their
day
,
those
things
which
belong
vnto
their
peace
:
but
nowe
are
they
hid
from
their
eies
.
They
complaine
of
their
vexations
,
They
haue
losses
;
it
is
most
true
.
They
haue
lost
the
reputation
of
dutifull
subiects
.
And
how
can
it
be
otherwise
,
since
they
haue
vowed
themselues
to
the
obedience
of
him
,
who
is
an
enemie
to
al
Soueraigntie
besides
his
owne
.
As
noe
man
can
serue
two
masters
(
for
so
our
Sauiour
Christ
telleth
vs
)
For
either
he
shall
hate
the
one
and
loue
the
other
,
or
else
shall
he
leane
to
the
one
and
despise
the
other
:
so
noe
man
certainely
,
can
promise
&
performe
subiection
to
two
such
Monarches
,
as
are
of
that
nature
,
that
the
one
of
them
overthroweth
the
state
of
the
other
.
They
who
are
subiect
to
the
Romish
Bishop
,
whose
greatest
care
is
to
maintain
superstition
and
his
owne
pride
,
that
he
may
be
exalted
aboue
the
greatest
Potentats
vpon
the
earth
:
can
neuer
truely
serue
him
(
whatsoeuer
in
words
they
do
pretend
)
who
opposeth
himselfe
against
all
such
will-worships
,
and
will
not
subeict
his
Soueraigne
power
,
to
the
ambitious
wil
of
that
Romish
Preist
.
Yea
they
haue
lost
the
harts
of
dutiful
Subiects
;
For
the
Romish
Theef
who
robbeth
God
of
his
honour
,
Princes
of
their
obedience
,
and
subiects
of
their
salvation
,
hath
by
his
inchantments
stolen
away
the
harts
of
Recusants
from
their
natural
Princes
,
and
dread
Soveraignes
.
So
that
they
rest
vpon
his
wil
,
and
do
but
waite
for
his
commandement
,
if
it
be
,
to
oppose
them selues
against
their
friends
,
their
Soveraigne
,
yea
and
their
Natiue
Country
too
.
For
Recusants
are
not
to
bee
reckoned
in
that
ranke
,
neither
are
they
accompted
of
among
the
Papists
themselues
,
vntil
they
haue
promised
obedience
vnto
him
,
who
vnder
colour
of
beeing
Heade
of
the
Church
(
for
that
vniust
title
hee
challengeth
)
robbeth
the
greatest
members
of
the
Church
,
of
their
due
honour
and
alleageance
.
They
leese
also
the
benefit
of
the
word
,
which
in
our
Churches
soundeth
in
such
a
tongue
&
language
,
as
the
ignorantest
may
vnderstand
,
so
that
they
therby
may
be
edified
and
instructed
,
their
soules
fed
and
nourished
to
eternall
life
:
yea
that
they
may
haue
that
sword
of
the
Spirit
in
readines
,
the
better
to
be
inabled
,
to
withstand
the
daungerous
assaultes
of
Satan
.
And
by
this
losse
of
the
word
of
God
,
they
are
also
deprived
of
the
knowledge
of
the
truth
,
and
of
the
true
service
of
God
;
they
make
shipwracke
of
faith
;
they
want
the
true
light
of
conscience
,
the
sweete
comfort
of
Gods
most
comfortable
promises
.
These
(
I
say
)
and
manie
such
like
heavenlie
graces
they
leese
,
and
in
recompence
of
these
so
great
losses
,
they
gaine
from
Rome
(
if
it
may
be
called
gaine
,
which
they
buy
with
so
deere
a
price
as
those
things
cost
them
,
and
with
so
evident
peril
to
their
soules
,
)
they
gaine
(
I
say
)
Pardons
,
Agnus-Deis
,
blessed
graines
,
consecrated
crosses
,
with
other
such
trash
&
trumperie
,
things
of
no
worth
;
though
esteemed
by
them
most
deere
&
precious
,
if
anie
their
seducers
bring
them
newes
from
Rome
,
telling
them
the
holy
Father
,
himselfe
did
consecrate
the
same
,
&
heaved
his
holie
hands
over
them
.
But
these
are
not
the
losses
that
grieue
our
Recusants
or
wherof
the
Petitioner
complaineth
.
we
dayly
receiue
losses
(
say
they
)
to
our
great
impouerishing
,
yea
to
the
vndoeing
of
a
great
many
of
vs
.
First
for
the
common
sort
who
are
the
greatest
number
,
for
ought
I
knowe
,
few
of
them
are
any
way
touched
to
their
losse
.
Some
few
,
and
those
very
few
indeed
,
are
sometime
conuented
,
perchance
also
imprisomment
for
their
great
stubbornnes
,
&
offensiue
example
that
they
giue
of
disobedience
.
But
this
withall
I
dare
affirme
,
that
many
of
them
gaine
by
their
Recusancie
,
so
farr
are
they
from
leesing
therby
.
For
hauing
no
good
meane
to
liue
,
there
are
that
sort
themselues
with
these
disobedient
persones
obtaineing
therby
better
maintenance
,
then
otherwise
their
owne
state
would
afford
them
.
I
could
also
name
if
I
would
one
,
who
(
as
I
haue
credibly
hard
)
being
imprisoned
in
Yorke
Castle
,
liued
so
by
this
losse
,
that
he
gained
wherby
to
purchase
land
worth
one
hundred
pound
by
the
yeare
.
It
is
a
common
thing
and
vsed
of
very
many
of
good
reckoning
,
vnder
colour
of
their
trouble
for
their
Recusancy
,
to
lessen
their
charge
,
and
liue
far
vnder
that
state
,
that
their
ancestors
haue
heretofore
liued
&
they
might
liue
in
saueing
much
therby
,
for
ought
the
world
can
iudge
,
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
,
ether
with
Tenants
or
with
any
other
,
with
whom
they
haue
to
deale
.
So
that
if
some
of
the
greater
sort
doe
pay
to
his
Maiesties
coffers
somwhat
:
yet
can
many
of
them
find
means
enough
to
make
that
paiment
verie
litle
in
comparison
of
that
should
be
paid
,
and
more
than
that
litle
,
they
can
raise
by
such
means
as
J
haue
mentioned
,
to
keep
them
from
losse
.
Our
Petitioner
therfore
cannot
perswaid
vs
,
that
generally
their
losse
is
such
as
that
they
need
so
to
complaine
of
impouerishing
,
much
lesse
of
vtter
vndoing
.
But
grant
their
losses
to
be
greater
than
they
are
.
I
am
sure
they
are
no
heauier
then
the
law
it selfe
doth
impose
;
no
not
so
sharp
by
farr
.
And
if
any
man
wil
think
our
lawes
to
be
too
seuere
,
he
must
consider
,
that
nether
we
only
,
nether
first
of
all
,
haue
made
Pecuniarie
punishments
to
restraine
such
as
are
of
contrarie
Religion
.
all
Hereticks
,
that
their
Bishops
or
Clerks
whersoeuer
they
were
found
should
be
finde
in
ten
pounds
,
&
wisheth
it
might
be
more
particularlie
made
against
the
Donatists
,
because
they
denied
themselues
to
be
Hereticks
.
And
because
of
some
outrages
after
committed
by
the
Donatists
,
That
the
Heresie
of
the
Donatists
being
of
so
great
crueltie
that
the
sparing
therof
might
well
seeme
to
be
greater
crueltie
,
should
not
only
not
be
suffered
to
be
so
fierce
,
but
not
to
be
at
al
vnpūished
.
wherby
sufficiently
it
appeareth
tstat
Christian
Princes
,
giue
no
iust
cause
to
Recusants
of
complaint
,
if
by
the
purse
,
or
other
moderate
and
resonable
punishments
,
they
doe
not
only
restraine
the
overboldnes
of
such
as
dare
infringe
their
godlie
lawes
,
but
also
force
them
to
come
to
their
Churches
,
Hither
to
we
haue
seene
that
the
losses
of
Recusants
are
not
so
greate
as
they
would
haue
them
esteemed
;
and
though
they
were
such
;
it
is
plaine
they
were
iustifiable
,
before
anie
of
indifferent
iudgement
.
But
what
are
the
losses
that
Recusants
can
speake
of
,
in
respect
of
the
losse
,
not
of
some
goods
onlie
,
but
of
libertie
also
,
and
of
life
too
?
In
the
Persecution
that
was
in
the
daies
of
Queene
Mary
,
against
the
Professours
of
the
Gospell
,
the
fathers
and
mothers
lost
their
children
?
the
children
their
parents
,
the
husbands
lost
their
wiues
,
and
wiues
their
husbands
,
&
deerest
friends
were
taken
the
one
,
from
the
other
.
These
were
losses
indeede
,
and
such
as
were
verie
grievous
&
gaue
iust
cause
of
complaint
.
But
to
haue
some
restraint
of
libertie
,
or
a
smal
Pecuniarie
punishment
,
is
no
heavy
burden
for
a
man
to
beare
for
conscience
sake
.
In
the
late
daies
of
persecution
,
which
euen
now
I
spake
of
,
a
great
number
of
godlie
Martyrs
woulde
haue
accompted
such
disgraces
as
are
here
complained
of
,
great
glorie
,
such
imprisonment
,
great
libertie
and
freedome
,
yea
such
losses
,
an
exceeding
great
gaine
;
if
in
a
meane
state
of
life
,
though
in
prison
,
they
might
haue
beene
free
to
serue
their
God
.
It
cannot
cannot
therfore
but
seeme
a
thing
to
me
very
strange
,
&
to
all
other
too
of
indifferent
iudgment
,
that
they
,
who
when
they
had
the
Law
and
the
sword
in
their
owne
handes
,
omitted
almost
no
kinde
of
crueltie
,
against
such
as
vpon
good
grounds
and
such
as
their
adversaries
themselues
could
not
tel
how
to
disproue
,
dissented
from
them
in
Religion
;
should
now
vpon
so
light
occasion
,
make
so
great
complaint
,
as
if
some
great
cruelty
were
shewed
vpon
them
.
And
whereas
then
these
imprisonments
and
losses
,
were
laid
vpon
al
that
they
could
heare
of
,
that
loued
the
Gospel
,
with
sharpe
inquirie
and
cruel
constraining
of
manie
,
to
accuse
others
:
yet
now
we
know
,
and
dailie
see
before
our
eies
,
sundrie
whom
we
know
to
be
Recusants
,
and
yet
doe
not
vse
that
extremitie
against
them
that
wee
might
but
rather
looke
for
their
conversion
,
being
nothing
so
forwarde
to
take
them
,
as
they
were
to
burne
vs
.
But
by
whom
haue
our
Recusants
such
losses
,
as
are
to
the
impoverishing
,
yea
the
vtter
vndoing
of
many
of
them
?
The
kings
coffers
get
not
much
,
as
hath
bin
shewed
and
that
which
goeth
that
waie
,
is
taken
of
such
as
are
wel
able
to
pay
.
If
then
their
losses
be
so
great
,
let
them
consider
well
with
themseues
by
whom
their
losse
cometh
.
The
Iesuites
,
the
Great
Masters
of
al
out
Recusants
,
how
proud
they
are
in
their
followers
,
apparell
,
and
diet
,
&
in
things
that
belong
vnto
them
,
William
Watson
that
traiterous
Preist
,
and
other
Popish
Preists
can
tell
vs
,
in
a
Memoriall
of
Accusations
(
thought
to
be
devised
by
one
Fisher
)
in
the
4
Paragraph
of
it
,
Noe
Iesuit
goeth
to
visit
any
in
England
,
or
trauelleth
from
on
place
to
another
,
but
he
is
richly
appareled
,
and
attended
on
with
a
great
traine
of
seruants
,
as
if
he
were
a
Baron
or
a
Earle
.
And
the
Reply
of
Parsons
Libell
telleth
vs
of
Fa●
Garnett
,
whose
expenses
could
not
be
lesse
than
500.
pounds
by
the
yeare
,
And
of
Master
Iohn
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
pety
Iesuite
,
he
knoweth
his
apparell
to
be
seldome
lesse
worth
then
30.
or
40.
Yea
and
further
the
same
reply
telleth
vs
that
in
the
Colledge
of
Iesuits
at
St.
Odemars
(
notwithstanding
all
their
Pensions
from
the
King
and
others
)
there
be
few
English
youthes
there
,
whose
parents
doe
not
largly
pay
for
their
educations
;
nether
can
any
poore
youth
be
admitted
thither
(
for
all
their
pensions
)
but
he
must
either
haue
anual
stipend
of
20.
markes
plus
minus
by
the
yeare
,
or
40.
50.
or
60.
pounds
portion
in
grosse
summe
.
Such
continual
portions
to
be
bestowed
vpon
Recusants
Children
sent
to
their
Seminaries
,
are
indeed
the
impouerishing
of
them
,
nay
the
cause
of
a
great
want
in
the
whole
Realme
,
from
which
so
many
summes
are
transported
.
In
the
meane
season
,
haue
the
Priests
who
tel
vs
these
tales
nothing
?
They
haue
bellies
to
fill
,
and
backes
to
cloath
,
and
that
is
done
not
of
the
worst
.
Manie
a
wife
robbing
and
vndoing
their
owne
Husbands
,
to
cherish
(
such
is
their
hot
deuotion
)
these
their
Corner-friends
;
who
when
they
are
seene
abroad
,
are
taken
&
repu●ed
for
Courtiers
and
Gallants
,
Watson
&
others
of
them
complaine
that
the
Iesuits
are
nothing
liberall
to
them
.
Of
whom
then
haue
they
their
finding
?
Of
whom
,
but
of
Recusants
?
These
are
great
meanes
to
impoverish
men
of
good
abilitie
,
to
mainetaine
such
a
number
of
Caterpillers
or
Grashoppers
worse
than
those
of
Aegypt
.
Besides
these
things
William
Watson
in
the
Quodlibets
,
&
the
Reply
to
the
foresaid
libell
especially
telleth
vs
,
that
they
haue
manie
moe
waies
to
get
from
Recusants
:
there
are
Legacies
in
Pios
vsus
,
yeerely
almes
,
extraordinarie
gifts
,
restitutions
de
bonis
incertis
,
dispensations
in
divers
cases
,
alienations
,
advowsons
,
&c.
and
that
the
Legacies
in
Pios
Vsus
haue
within
few
years
come
to
2000.
or
3000.
pound
.
And
declareth
also
how
Iohn
Gerard
a
Iesuit
got
of
one
Gentl.
at
one
time
200.
pound
,
at
another
time
700
,
and
the
bestowing
of
an
100.
pound
by
yeere
:
of
another
160.
pound
,
of
another
500.
pound
&
of
a
Gent.
&
his
Mother
1000.
marks
.
Is
not
this
good
getting
for
one
man
?
I
neede
not
here
report
what
is
testified
in
the
Quodlibets
concerning
many
notable
pillings
of
men
and
women
by
the
Iesuits
and
especiallie
by
that
cheating
Letcher
Gerrard
,
English
men
haue
abroade
,
commeth
from
our
Recusants
,
&
no
doubt
,
such
as
are
at
home
are
nourished
by
them
.
Is
it
any
maruel
if
the
very
vaines
of
their
riches
bee
drawne
,
From
H.
Dru●y
3500
A.
Rowse
1000l.
l.
E.
Wolpool
.
1000
●●
.
Hudlestone
.
1000l.
&c.
Anat.
of
T.
B.
l.
3.
advis
.
●
,
who
haue
so
manie
Horsteaches
to
sucke
the
same
?
Adde
vnto
these
their
Holy
exercises
,
whereof
the
Priests
make
report
,
&
you
shal
finde
the
Iesuits
the
most
cunning
cony
catchers
.
I
thinke
in
the
world
to
abuse
folke
and
cosin
them
of
their
wealth
.
So
that
our
Recusants
we
see
,
maie
indeede
by
Iesuits
and
Priests
marvelously
be
impoverished
,
though
slowe
enough
they
be
,
to
beare
anie
burdens
of
the
Common-wealth
.
For
when
such
things
are
demanded
of
them
,
then
wil
they
alleage
their
paiments
they
make
to
the
Prince
,
when
he
shall
perchance
not
get
the
sixt
part
of
that
which
is
their
due
.
But
as
if
nothing
were
gotten
from
them
,
but
that
which
by
godlie
Lawes
is
iustlie
claimed
from
some
few
of
them
,
for
their
obstinate
recusancie
,
they
crie
out
of
their
losses
and
impoverishing
,
yea
of
their
vndoing
,
as
if
what
the
Prince
hath
,
or
the
Law
requireth
of
them
,
went
to
a
wrong
purse
:
but
what
Traiterous
seducers
get
from
them
,
be
it
much
more
,
is
al
wel
bestowed
.
Wee
see
then
that
the
penalties
that
Law
imposeth
are
not
so
grieuous
as
the
Petitioner
woulde
it
should
bee
thought
:
they
are
not
imposed
vpon
manie
,
and
that
they
should
bee
more
imposed
then
they
are
it
is
necessarie
;
and
hath
example
from
former
ages
,
with
the
godly
approbation
of
St.
Augustine
.
And
to
bee
short
it
is
most
evident
,
that
the
fauour
that
they
beare
to
the
Enemies
of
God
and
the
State
,
is
greater
cause
of
their
impouerishing
,
yea
and
of
the
vndoing
of
a
great
number
of
them
,
then
is
anie
execution
of
Law
against
them
,
onlie
in
respect
of
their
Recusancie
.
For
if
their
contempt
of
Law
,
which
is
to
great
in
them
,
by
penalties
be
,
if
not
reformed
,
yet
chastised
;
their
obstinacie
therein
,
not
their
Recusancie
,
is
fined
.
To
the
which
our
afflictions
there
is
at
this
time
added
by
your
LL.
the
heavie
censure
of
Excommunication
.
This
is
the
seconde
part
of
the
Petitioners
complaint
,
that
Recusants
be
excommunicated
.
And
is
this
Censure
so
heavie
vnto
Recusants
.
They
willinglie
&
obstinatlie
refuse
our
Assemblies
,
flie
from
our
Churches
,
disdaine
our
praiers
,
contemne
our
administration
of
Sacraments
;
to
be
short
they
wil
be
none
of
vs
,
and
yet
are
grieued
that
they
are
not
accompted
among
vs
.
Nay
when
they
heare
of
their
Excommunication
,
there
are
of
them
that
can
saie
,
it
is
their
desire
so
to
be
;
they
are
euen
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
themselues
abandon
themselues
from
the
same
?
May
they
dispise
all
power
,
abuse
all
authoritie
,
breake
al
good
order
,
and
seperate
themselues
from
God
and
godlie
Exercises
of
our
Christian
profession
,
and
our
Bishops
&
wee
looke
on
in
the
meane
time
,
and
vse
no
discipline
to
reforme
disordered
persons
?
I
am
glad
that
Excommunication
is
now
iudged
to
be
a
heavy
censure
,
euen
that
excommunication
that
is
done
orderlie
&
as
it
ought
to
be
;
the
parties
vpon
whom
it
is
to
be
inflicted
,
being
iudicially
called
and
that
vnto
such
places
,
as
they
maie
come
without
danger
.
For
hereby
appeareth
what
iust
occasion
of
complaint
those
Romish
Censures
haue
giuen
to
vs
,
who
haue
ere
now
Interdicted
this
Realme
,
Excommunicated
our
Princes
,
not
being
their
lawfull
iudges
,
state
of
Venice
.
not
calling
them
iudicially
to
place
conuenient
,
not
hearing
no
not
careing
to
heare
what
they
could
say
in
their
defence
.
Jt
seemeth
they
are
of
that
mind
that
whatsoeuer
those
surlie
Censures
of
Rome
doe
against
vs
,
must
go
for
good
,
and
whatsoeuer
wee
doe
against
them
,
must
be
holden
too
severe
and
heauy
.
A
Heavie
Censure
(
I
warrant
you
)
to
put
them
out
of
the
Church
,
whom
we
can
by
no
meanes
faire
or
fowle
bring
to
the
Church
,
much
like
as
if
truantlie
and
stubburne
Schollers
should
say
they
find
themselues
greiued
,
because
their
Master
chargeth
them
to
come
no
more
to
Schole
,
or
if
a
loitering
lubber
should
finde
fault
,
that
he
is
not
set
to
worke
.
But
if
this
law
were
so
executed
as
it
might
be
,
it
would
indeed
be
much
the
heauier
and
giue
them
inster
cause
ether
of
complaint
,
or
of
amendment
.
For
(
as
I
take
it
)
they
who
stand
excommunicate
,
are
depriued
of
all
benefit
of
Subiects
,
or
of
defence
by
Law
,
against
such
wrongs
as
are
offered
vnto
them
.
But
we
are
not
of
the
Popish
spirite
,
to
seeke
by
all
mischiefe
&
malice
,
to
wreake
them
,
as
they
would
vs
.
No
,
some
of
vs
are
rather
content
to
suffer
their
manie
wrongs
,
then
to
offer
them
such
hard
measure
.
Neither
doe
I
remember
,
that
I
haue
euer
hard
that
aduantage
taken
against
anie
of
them
,
sauing
that
in
Northumberland
(
as
is
reported
)
one
Recusant
thought
to
plead
that
against
another
of
that
Sect
:
But
he
against
whom
it
should
be
pleaded
,
vnderstanding
of
his
purpose
,
came
to
the
Church
,
and
so
auoided
his
intent
.
But
to
end
this
point
,
we
know
&
confesse
that
the
Censure
of
Excommunication
is
indeed
heavy
and
grieuous
vnto
the
godlie
,
and
such
as
are
of
the
Church
:
but
because
Recusants
are
out
of
our
Churches
,
and
will
not
be
of
our
Assemblies
,
this
complaint
therefore
is
of
it selfe
nothing
,
but
added
onlie
as
a
cipher
to
make
the
number
of
vexations
seeme
greater
.
The
third
vexation
that
this
Petitioner
complaineth
of
,
is
vttered
in
these
wordes
:
and
withall
we
doe
finde
our selues
dayly
(
to
the
inexplicable
griefe
of
our
harts
)
deeper
to
incurre
the
aversion
and
indignation
of
his
Maiestie
,
more
heavie
and
grievous
vnto
vs
,
then
all
our
temporall
losses
&
afflictions
.
In
deed
if
this
be
considered
as
it
ought
to
be
,
it
is
iust
cause
of
griefe
.
For
the
wisest
that
euer
was
,
hath
set
it
down
in
writing
,
The
kings
wrath
is
as
the
roaring
of
a
Lyon
:
as
on
the
other
side
,
his
favour
is
like
the
dew
vpon
the
grasse
.
And
againe
,
The
feare
of
the
king
,
is
like
the
roaring
of
a
Lyon
,
he
that
provoketh
him
to
anger
,
sinneth
against
his
owne
soule
.
And
yet
againe
in
another
place
,
The
wrath
of
a
king
is
as
messengers
of
death
;
but
a
wise
man
will
pacifie
it
.
In
the
later
of
which
places
we
see
,
what
aduice
king
Salomon
giueth
vnto
them
,
who
feele
the
displeasure
of
their
Soveraigne
,
heavie
and
grievous
;
namelie
,
that
they
if
they
be
wise
,
shoulde
frame
themselues
to
pacifie
the
same
.
His
aversion
(
you
saie
)
and
indignation
is
grievous
.
Indeed
Recusants
haue
iust
cause
to
feare
it
.
For
if
his
Maiesty
should
deale
according
to
rigour
of
Law
,
as
Recusants
diuerse
times
prouoke
him
to
do
,
not
onlie
by
their
stubbornes
,
but
also
by
their
strange
and
sawcie
,
yea
and
barbarous
attempts
:
their
case
would
bee
yet
much
harder
then
hitherto
it
hath
been
,
and
their
punishments
more
sharpe
.
But
you
are
grieved
you
saie
,
how
shal
your
griefe
be
remedied
?
Must
the
king
yeeld
vnto
your
vnlawfull
&
vnchristian
desire
,
to
grant
Toleration
?
Is
it
not
rather
fit
that
you
should
condescend
to
his
Maiesties
most
godlie
and
Christian
laws
,
&
agree
with
him
in
his
most
holie
Profession
?
His
Religion
is
such
,
as
is
directlie
opposite
to
Popish
superstitions
and
Idolatries
,
neither
maie
he
,
vnlesse
he
wil
incur
gods
displeasure
,
permit
or
suffer
any
Popish
abominations
within
his
dominions
,
as
perchance
maie
hereafter
bee
sufficientlie
proued
,
when
I
come
to
the
thirde
general
point
of
this
Petition
.
Seeing
therfore
he
cannot
condescend
to
you
,
vnlesse
he
wil
goe
against
the
light
of
his
Conscience
,
and
neglect
the
necessarie
dutie
of
a
Christian
king
:
if
you
will
looke
for
ease
of
your
griefe
,
it
is
reason
you
conforme
your selues
to
his
godlie
lawes
.
And
that
the
rather
,
because
Recusants
verie
iustly
giue
cause
of
his
Maiesties
aversion
&
indignation
,
in
that
they
hold
a
contrarie
Religion
,
his
being
so
infalliblie
grounded
vpon
Gods
vndoubted
written
Word
;
they
thinke
themselues
bound
to
obey
the
Popes
will
,
though
against
the
King
and
this
State
,
vowing
their
seruice
vnto
that
prowd
&
presumptuous
Man
of
sinne
,
that
abuseth
all
Authoritie
&
Maiestie
whatsoeuer
.
Canonical
obedience
to
him
.
He
taketh
vpon
him
to
depose
them
at
his
pleasure
,
to
giue
their
right
&
inheritance
to
whom
it
pleaseth
him
,
to
discharge
subiects
of
oath
&
obedience
.
Hath
his
Maiestie
,
or
anie
other
Prince
that
hath
anie
wise
care
of
his
estate
,
anie
cause
to
like
or
loue
such
subiects
?
Your
answere
I
knowe
is
ready
,
that
you
wil
be
subiect
to
the
Pope
for
Religion
onlie
.
But
who
shall
be
iudge
therin
;
the
Pope
or
you
?
If
he
saith
that
it
belongeth
to
the
cause
of
Religion
to
depose
an
Hereticke
,
(
as
he
tearmeth
all
that
loue
the
Gospel
)
you
dare
not
say
,
it
is
not
so
.
In
such
case
his
Maiestie
hath
noe
cause
to
hope
wel
of
so
doubtful
subiects
.
Therfore
if
you
would
haue
his
cheerfull
countenan e
,
ioine
not
with
him
who
is
an
Enimy
to
our
gracious
Soueraigne
,
and
al
others
that
maintaine
the
truth
.
Nether
can
your
words
perswade
vs
,
that
your
obedience
to
the
Bishop
of
Rome
shall
extend
no
further
then
you
promise
,
so
long
as
you
retaine
and
maintaine
among
you
Iesuits
and
Priests
such
firebrands
of
mischeife
,
&
trumpets
of
Rebellion
;
of
whose
mischieuous
purposes
and
practises
against
this
their
Natiue
countrie
,
as
the
Priests
in
their
many
bookes
extant
are
good
witnesses
against
the
Iesuits
;
so
the
late
conspiracie
of
Watson
,
and
many
other
mischeiuous
intents
and
meanings
by
them
before
plotted
and
intended
,
do
plainlie
declare
,
how
dangerous
your
Priests
are
too
.
Is
it
not
then
for
the
safty
of
his
Maiestie
to
haue
indignation
against
those
Hoasts
,
that
intertaine
such
guests
?
Moreouer
his
Maiestie
hath
yet
greatter
cause
of
indignation
,
when
he
calleth
to
rememberance
,
how
wholy
the
Scriptures
charge
subiects
,
to
honour
&
obey
their
Kings
and
Princes
.
Let
every
soule
be
subiect
to
the
higher
powers
.
For
there
is
noe
power
but
of
God
,
&
the
powers
that
be
,
are
ordained
of
God
.
&c.
And
the
same
Apostle
writing
vnto
Titus
,
put
them
(
of
Creta
,
saith
he
)
in
remembrance
,
that
they
be
subiect
vnto
principalities
and
powers
,
and
that
they
be
obedient
.
S.
Peter
likwise
,
submit
your selues
to
al
manner
ordinance
of
man
,
for
the
Lords
sake
,
whether
it
be
vnto
the
King
,
as
vnto
the
superiour
,
or
vnto
gouernours
,
as
vnto
them
that
are
sent
of
him
.
Feare
God
,
Honour
the
King
.
These
I
saie
,
and
many
such
like
places
,
proue
that
we
owe
this
duty
to
him
.
But
for
the
Pope
there
is
not
one
,
I
say
not
one
testimonie
in
all
the
Scriptures
,
to
proue
that
vniuersall
power
that
he
challengeth
;
vniuersall
J
tearme
it
,
because
he
extendeth
his
iurisdiction
,
by
force
and
subtletie
,
not
onlie
ouer
al
Persons
and
causes
Ecclesiasticall
,
in
al
places
whatsoeuer
,
but
also
medleth
so
far
with
Princes
too
,
that
they
who
are
vnder
his
slavish
obedience
,
may
not
but
by
his
leaue
presume
to
enter
vpon
their
lawful
right
and
inheritance
.
Yet
this
man
,
whose
Authoritie
is
so
lawlesse
,
and
so
destitute
of
all
good
ground
,
beareth
so
great
a
swaie
in
the
harts
of
Recusants
,
that
if
he
command
,
they
easily
forget
all
duty
and
alegeance
,
that
the
law
of
God
and
man
requireth
of
them
.
Giue
therfore
to
Caesar
the
things
that
are
Caesars
,
and
giue
vnto
God
those
things
which
are
gods
.
Rob
not
Potentates
and
Princes
of
their
authoritie
,
deny
them
not
their
due
obedience
,
acknowledge
not
any
aboue
them
,
or
equall
to
them
,
in
the
affaiers
of
their
owne
dominis
.
By
such
meanes
you
shal
more
perswade
his
Maiestie
,
and
assure
him
of
your
louing
and
loiall
affections
,
then
by
al
the
faire
shew
of
words
wherwith
you
gloze
.
Nether
is
there
any
cause
you
should
feare
,
to
cast
of
your
yoke
of
bondage
&
seruitude
to
that
Romish
Preist
,
who
(
as
I
said
)
hath
not
any
warrant
of
gods
word
,
to
take
vpon
him
as
Head
of
the
vniversall
Church
.
The
first
that
gott
that
title
was
Boniface
the
3.
who
was
at
the
least
600.
yeares
after
Christ
;
and
he
that
gaue
that
superiority
,
was
that
wicked
Phocas
,
who
murdered
his
Master
to
obtaine
the
Empire
.
He
it
was
that
granted
,
Vt
Episcopus
Romanus
,
vocaretur
,
&
haberetur
caput
omnium
Ecclesiarum
,
that
the
Bishop
of
Rome
,
should
be
counted
and
called
head
of
all
Churches
,
as
Platina
and
other
stories
report
.
The
Headship
ouer
the
Church
being
thus
obtained
,
by
the
meanes
of
that
wicked
Emperour
;
Boniface
the
8.
afterwards
,
papa
famosus
,
The
famous
Pope
,
not
for
any
goodnes
I
warrant
you
,
and
Magnificus
tyrannus
sacerdotum
,
The
stately
Tirant
of
Priests
,
(
for
indeed
he
vsed
them
very
cruelly
,
so
did
he
Princes
too
)
he
who
appearing
on
day
like
a
Pope
,
the
next
day
attired
as
Emperour
,
with
the
Imperiall
diadem
on
his
head
,
&
a
sword
by
his
silly
side
,
cried
,
Ego
sum
Caesar
,
I
am
Emperour
(
for
he
thought
the
matter
being
so
vnlikelie
,
noe
man
would
haue
beleeued
that
he
was
Emperour
,
vnlesse
he
spak
so
)
others
(
as
Friar
Rioch
)
report
his
words
thus
,
Ego
solus
Caesar
,
I
am
only
Emperour
;
he
I
say
caused
it
to
be
holden
a
thing
de
necessitate
salutis
necessarie
to
saluation
to
beleeue
the
Church
of
Rome
to
be
the
head
of
all
Churches
.
Which
also
more
then
120.
yeares
after
was
decreed
in
the
Councell
of
Florence
.
Wherby
it
appeareth
,
that
it
is
very
lately
set
downe
to
be
a
matter
of
faith
&
that
it
may
evedently
therby
be
gathered
,
that
the
Popes
supremacie
is
not
by
Gods
law
,
but
by
mans
deuise
established
,
&
therefore
that
it
may
by
man
also
be
reiected
.
Jf
therfore
Recusants
wil
stil
be
slaues
to
that
Romish
Priest
,
who
vsurpeth
Authoritie
without
anie
warrant
,
&
whose
headship
over
the
Church
,
was
not
needful
to
be
beleeued
vntil
within
these
160
yeares
or
there
about
;
then
may
we
iustlie
charge
them
,
to
be
the
causers
of
their
owne
griefs
,
&
the
workers
of
their
owne
woe
,
in
that
they
are
obedient
to
a
forraigne
power
,
vpon
so
smale
or
rather
no
ground
,
if
he
command
than
:
against
that
dutie
that
the
lawe
of
Nature
,
the
law
of
Nations
,
and
the
Law
of
God
requireth
of
al
Subiects
.
The
Petitioner
therfore
in
vaine
maketh
their
case
herein
so
lamentable
,
and
their
greife
so
great
,
as
if
nothing
were
greater
corsiue
or
discomfort
to
them
,
then
the
want
of
his
Maiesties
fauour
,
if
to
obtaine
it
,
they
will
not
yeeld
to
that
,
which
so
easilie
,
so
lawfully
,
so
honestlie
may
be
done
:
yea
which
of
necessitie
and
in
conscience
they
ought
to
doe
:
I
meane
if
abandoning
al
forraine
Power
whatsoever
,
that
wil
not
wholly
imploy
and
vowe
their
seruice
to
their
&
our
Dread
Soueraigne
.
For
whatsoever
they
pretend
to
be
,
or
how
much
soever
they
say
they
wil
doe
in
his
cause
,
if
like
the
Gadits
,
they
had
faces
like
lions
,
and
were
like
the
R●oes
in
the
mountaines
in
swiftnes
,
If
one
of
the
least
of
them
could
resist
a
hundred
,
and
the
greatest
a
thousand
yet
is
it
not
for
his
Maiestie
to
trust
any
but
such
as
are
like
to
them
of
Zabulon
mentioned
in
that
chapter
,
that
had
not
a
double
hart
.
One
hart
for
the
King
,
another
for
the
Pope
,
I
like
not
.
Thus
haue
we
seene
,
how
they
(
in
comparison
of
the
persecutions
which
they
haue
laid
vpon
others
)
complaine
of
ease
and
make
as
if
their
burdens
were
not
to
be
borne
,
though
vpon
others
they
did
lay
heavier
by
many
degrees
.
Now
let
vs
consider
to
what
cause
they
impute
all
these
vexations
.
And
all
these
calamities
to
haue
only
their
being
,
in
regard
only
of
our
Recusancie
(
saith
this
Petitioner
)
and
constant
perseuering
in
the
Religion
wee
haue
receiued
from
our
forefathers
,
as
they
from
theirs
.
He
seemeth
to
touch
two
causes
of
theise
their
supposed
vexations
;
The
one
is
their
Recusancy
,
the
other
their
Constancy
.
Their
Recusancy
is
a
refusing
to
be
partakars
with
vs
in
the
word
,
Sacraments
,
and
Praiers
,
and
such
excercises
of
our
Religion
:
the
other
is
a
Resolute
perseuerance
in
their
Poperie
.
It
ought
not
seeme
strange
vnto
Papists
,
if
for
Recusancy
onlie
,
they
indure
the
griefes
before
mentioned
,
since
they
for
matter
of
Religion
onlie
,
haue
tyrannized
in
most
grieuous
manner
,
and
tormented
euen
vnto
death
,
farre
better
than
anie
of
them
that
I
heare
of
.
Was
it
not
a
common
snare
to
take
al
true
Professours
of
the
Gospell
in
those
bloodie
daies
of
Queen
Mary
,
what
say
you
to
the
sacrament
of
the
altar
?
And
if
therin
they
woulde
not
beleiue
as
they
did
,
and
say
as
they
said
(
though
their
absurditie
in
ihat
point
was
exceeding
grosse
)
was
it
not
then
thought
cause
sufficient
to
bring
them
to
the
fire
and
stake
.
The
stories
are
for
this
point
so
manie
,
that
I
need
not
particularlie
to
alleadge
anie
:
they
are
so
testified
most
of
them
in
their
Bishops
owne
Registers
,
and
by
so
good
proofe
,
as
that
iustlie
they
cannot
be
doubted
of
.
Yea
hath
it
not
bin
cause
sufficient
in
the
times
of
Poperie
,
greiuouslie
to
persecute
such
as
onlie
had
,
or
hard
read
vnto
them
,
some
peice
of
Scripture
in
the
English
tongue
?
Lett
the
Register
booke
of
Longland
Bishop
of
Lincolne
,
testifie
hearin
against
such
as
will
not
beleeue
the
truth
:
For
their
shal
they
finde
that
An.
1521.
manie
had
that
obiected
against
them
,
as
sufficient
cause
of
shameful
penance
or
cruel
death
.
Nether
was
anie
matter
of
State
,
but
of
Religion
only
laid
to
the
Charge
of
Richard
Baifeild
somtime
Monke
of
Bury
,
but
after
a
Martyr
for
the
truth
of
the
Gospel
,
most
cruellie
dealt
withal
in
the
Lollards
tower
,
being
hanged
by
the
necke
,
middle
,
&
legs
,
his
hands
also
manicled
,
That
in
the
yeare
of
our
Lord
,
1528.
He
was
detected
and
accused
,
to
Cutb.
then
Bish.
of
London
,
for
affirming
&
holding
certaine
articles
contrarie
to
the
holy
Church
,
and
speciallie
that
all
land
and
praise
should
be
giuen
to
God
alone
,
and
not
to
Saintes
or
creatures
.
No
doubt
if
S.
Paul
had
been
brought
before
Bishop
Longland
and
his
fellowes
,
he
should
haue
had
the
rewarde
of
an
hereticke
,
for
saying
vnto
the
king
everlasting
,
immortall
,
invisible
,
vnto
God
only
wise
,
be
honour
and
glory
for
ever
&
euer
.
The
like
hee
hath
also
in
another
place
;
Let
vs
therfore
by
him
(
Christ
)
offer
the
sacrifice
of
praise
alwaies
to
God
.
Jf
praise
must
alwaies
be
offered
to
God
,
what
time
shall
wee
haue
to
offer
that
sacrifice
to
Saints
?
And
yet
the
Apostle
is
not
alone
in
this
heresie
,
power
,
to
him
that
sitteth
vpon
the
throne
&
to
the
Lambe
.
And
the
24.
elders
yeeld
this
reason
why
they
also
did
the
like
,
Thou
art
worthy
,
O
Lord
,
to
receiue
,
glorie
,
honour
and
power
,
For
thou
hast
created
all
things
.
Now
because
wee
cannot
truelie
saie
so
of
Saints
and
Creatures
,
it
seemeth
they
by
that
reason
will
conclude
,
that
Saints
and
Creatures
must
not
haue
that
sacred
honour
&
praise
ascribed
vnto
them
.
So
that
their
song
of
thanksgiuing
,
is
quite
contrarie
to
the
doctrine
of
the
Church
of
Rome
;
&
verie
consonant
to
that
which
Papistes
call
heresie
.
Now
if
the
Professours
of
the
truth
,
haue
beene
bloodily
persecuted
by
Papists
for
hearing
onlie
,
or
reading
the
Worde
of
Truth
for
their
instruction
:
why
should
Recusants
thinke
their
Punishment
for
obstinate
Recusancie
so
hard
a
matter
?
But
Recusants
besides
that
they
are
Enemies
to
our
profession
and
faith
;
are
also
dangerous
subiects
,
moe
waies
then
one
,
as
before
I
said
.
First
in
that
they
intertaine
,
yea
and
thinke
it
needfull
vnder
colour
of
perfourming
the
exercises
of
their
Religion
,
that
they
shoulde
haue
among
them
such
,
as
when
occasion
serueth
,
must
put
them
in
minde
of
their
obedience
to
that
Prophane
Wretch
,
whom
they
tearme
most
Holie
Father
,
and
therby
withdraw
them
from
the
kings
obedience
.
Then
also
in
that
they
take
him
to
be
the
head
of
their
Church
,
and
so
haue
their
harts
bent
on
him
,
howsoeuer
their
bodie
and
goods
,
are
for
a
time
liable
to
the
Princes
will
.
And
yet
also
they
can
finde
meanes
to
make
a
state
of
all
they
possesse
,
to
defraude
his
Maiestie
of
his
right
:
&
can
finde
such
as
would
be
loath
to
be
accompted
bad
subiects
,
who
can
be
content
to
be
vsed
as
cloakes
&
skonces
,
in
these
their
treacherous
shifts
.
Recusancie
onlie
then
,
how
little
so
ever
the
Petitioner
maketh
reckoning
thereof
,
is
cause
sufficient
to
make
them
indure
disgraces
,
losses
,
&
imprisonments
,
with
such
other
penalties
as
law
imposeth
though
as
before
I
haue
said
,
verie
few
in
comparison
of
the
number
of
Recusants
,
are
so
dealte
with
all
I
say
the
abstaining
from
our
Churches
(
J
meane
in
the
time
of
diuine
Seruice
)
which
is
properly
to
be
accompted
recusancy
,
importeth
a
further
matter
,
as
namelie
because
they
wil
not
be
of
our
Church
,
that
therfore
they
are
of
some
other
.
And
if
of
anie
,
than
of
the
Romish
,
which
hath
for
many
hundred
of
yeares
bin
a
Schole
&
nursery
,
of
treasons
and
treacheries
of
poisonings
,
&
murderings
,
of
disobedience
and
Rebellions
,
and
al
such
dangerous
attempts
against
Princes
and
Commonwealths
.
The
case
then
standing
thus
,
that
manie
of
his
Maiesties
subiects
are
stolen
away
by
the
inchaunting
and
sugred
speeches
,
of
the
Romish
Syrenes
;
I
would
suppose
it
were
wise
Policie
,
but
I
am
sure
it
were
good
Christianity
,
to
cause
the
People
to
sweare
not
to
Supremacie
of
our
Gracious
Soveraigne
onlie
,
(
a
thing
in
these
daies
verie
needful
)
but
to
the
maintenance
of
Rligion
too
.
A
thing
not
strang
or
voide
of
example
of
former
times
For
Asa
&
the
people
with
him
,
made
a
covenant
to
seeke
the
Lord
God
of
their
fathers
,
with
al
their
hart
,
and
with
al
their
soule
;
and
that
who
soeuer
wil
not
seeke
the
Lord
God
of
Israel
shal
be
slaine
,
whether
he
were
smal
or
great
,
man
or
woeman
And
they
sware
vnto
the
Lord
with
a
loud
voice
,
and
with
shouting
,
and
with
trumpets
,
and
with
cornets
.
We
see
here
an
oath
sollemnlie
taken
for
the
Seruice
of
God
,
wherby
the
People
thought
themselues
more
straitlie
bound
to
performe
the
same
.
And
when
Esdra
would
reforme
the
transgression
of
them
that
had
married
strange
wiues
(
as
our
Recusants
are
wedded
to
the
Italian
head
)
he
caused
the
cheife
preists
,
and
Levits
,
and
all
Israell
,
to
sweare
that
they
would
doe
according
to
this
word
,
so
they
swore
.
Yea
it
seemeth
the
selfe
same
othe
was
put
in
practise
in
his
Maiesties
Realme
of
Scotland
,
generall
band
,
wherin
,
in
the
presence
of
Almighty
god
,
and
with
his
Maiesties
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
sweare
and
promise
to
take
ane
true
,
cafauld
and
plaine
part
with
his
Maiestie
among
is
our selues
,
for
averting
of
the
apearand
danger
,
threatned
to
the
said
Religion
&c.
So
that
we
may
vnderstand
hereby
,
that
examples
of
the
godlie
practise
of
Zealous
Kings
,
both
old
and
new
,
may
teach
vs
this
godlie
and
Christian
policie
,
to
prouide
as
wel
as
we
can
,
for
the
continuance
of
Gods
truth
among
vs
:
which
if
we
would
in
deuour
as
did
Ezechiah
,
no
doubt
god
shal
bless
our
attempts
as
he
did
his
.
In
all
the
workes
that
hee
began
for
the
seruice
of
the
house
of
God
,
both
in
the
Law
&
in
the
comāndemēts
to
seeke
his
God
;
he
did
it
with
al
his
h●rt
,
&
prospered
.
For
as
God
loueth
a
cheerfull
giuer
,
so
he
best
accepteth
obedience
,
that
is
done
with
cheerfulnes
&
courage
;
not
this
faint
seruice
,
or
such
as
is
done
with
vnwillingnes
and
grudging
.
In
the
former
examples
of
Asa
and
Ezra
,
we
see
also
,
that
there
was
a
Couenant
made
for
the
Service
of
God
,
besids
the
oathe
that
they
tooke
.
Agreeable
wherevnto
was
(
in
my
iudgment
)
not
onlie
that
General
band
before
mentioned
wherin
very
many
in
Scotland
bound
them selues
to
defend
the
Religion
professed
then
,
and
now
also
within
that
Countrie
:
but
also
that
Subscription
to
a
confession
of
the
faith
,
whervnto
the
Kings
Maiestie
&
al
his
Houshold
did
subscribe
;
which
subscription
also
,
is
vpon
sufficient
penaltie
commanded
vnto
al
Ministers
,
that
they
shovld
require
the
same
of
their
Parochians
,
and
with
all
diligence
and
speed
to
certifie
the
Refusers
of
such
subscription
;
as
may
appeare
by
the
Confession
of
faith
,
and
his
Maiesties
charge
concerning
it
,
Ano.
1580
,
Which
courses
if
they
were
taken
within
his
Maiesties
dominions
,
with
some
execution
of
punishment
against
the
obstinate
;
J
nothing
doubt
,
but
a
great
number
would
leaue
Recusancy
,
and
would
with
hart
and
mouth
protest
against
the
same
,
&
with
their
hand
also
(
that
might
be
an
abiding
witnes
)
shew
their
mislike
.
And
why
shoulde
Papists
themselues
mislike
of
such
a
course
,
seeing
they
also
do
practise
the
same
?
The
leaguers
in
their
Association
doe
sweare
,
to
restore
Religion
according
to
the
forme
of
the
Catholicke
Rom:
Church
,
as
appeareth
in
a
booke
intituled
,
An
historicall
collection
of
the
most
memorable
accidents
and
tragicall
massacres
of
France
;
where
also
is
to
bee
seene
,
that
Henry
the
third
the
French
king
,
instituting
an
order
of
the
holy
Ghost
bound
them
by
solemne
oath
to
such
conditions
,
as
onlie
pleased
Catholike
mindes
,
Anno
1579.
Nay
the
late
king
of
Spaine
ordained
,
that
all
his
haires
and
successours
in
the
Estate
of
the
Low
Countries
,
shall
for
euer
vpon
their
entrie
into
those
Signiories
,
take
an
oath
for
the
maintenaunce
of
the
Papacie
&
that
Religion
;
as
is
reported
in
a
treatise
latelie
published
,
vnder
the
title
of
A
relation
of
the
religion
vsed
in
the
west
part
of
the
worlde
.
And
the
Prince
of
Parma
too
,
Governour
for
the
said
Philip
in
the
Low
Countries
,
made
the
Cities
subiect
to
his
gouernment
,
sweare
to
certaine
Articles
of
the
Romish
Religion
,
set
forth
by
the
appointment
of
Iohn
Houchin
Archb.
of
Machelen
;
which
Articles
being
printed
,
Anno
1585.
containe
the
summe
of
that
is
taught
in
the
Popish
Church
,
both
for
the
Pope
,
and
popery
;
which
they
did
sweare
to
maintaine
euen
to
death
,
as
much
as
in
them
should
lie
,
by
councel
or
instruction
.
Shall
this
course
then
seeme
strange
to
anie
,
that
hath
so
manie
examples
?
Or
can
it
bee
thought
vaine
or
needelesse
,
in
these
so
dangerous
times
?
Shall
we
be
lesse
zealous
for
the
truth
,
then
they
for
falshood
?
Or
shall
they
be
found
more
circumspect
to
maintaine
superstition
,
and
mens
Traditions
,
then
wee
for
Gods
true
and
acceptable
seruice
,
and
the
vndoubted
written
word
?
God
forbid
.
O
therefore
that
it
woulde
please
our
gracious
God
in
mercie
to
looke
vpon
vs
in
moving
his
Maiesties
Heart
to
vse
the
selfe
same
meanes
throughout
al
his
Dominions
,
either
to
compell
the
back-sliders
vnto
the
true
Service
of
God
,
or
to
discouer
such
false
harts
,
as
would
make
vs
beleeue
they
build
with
vs
,
as
did
the
aduersaries
of
Iudah
and
Beniamin
,
and
seek
the
Lorde
our
God
,
as
wee
doe
;
Another
cause
of
their
vexations
,
saie
they
,
is
their
constant
persevering
in
the
religion
received
from
their
forefathers
,
as
they
from
theirs
.
But
that
which
the
Petitioner
tearmeth
constancie
,
may
much
more
aptlie
be
called
wilfulnes
or
obstinacie
.
For
I
finde
Constancie
thus
defined
,
Virtus
,
quae
vera
,
iusta
,
&
necessaria
,
constantèr
,
id
est
,
eodem
modo
&
perpetuò
,
dicit
&
facit
:
a
vertue
that
saith
and
doth
the
things
that
are
true
,
iust
,
and
necessarie
,
constantly
,
that
is
after
one
manner
,
and
alwaies
.
It
is
therefore
required
that
men
should
first
be
sure
of
the
Truth
and
Necessity
of
the
things
they
hold
,
before
they
set
themselues
firmely
to
beleeue
the
same
.
But
for
Popish
doctrines
,
as
it
is
certaine
that
manie
of
them
beeing
tried
by
the
true
Touchstone
of
Gods
Worde
,
are
found
but
Copper
and
counterfet
:
so
sundry
points
also
,
which
they
esteeme
as
matters
of
great
importaunce
,
are
meere
toies
and
trifles
,
fitter
for
fooles
and
children
to
sport
them
withal
,
then
for
Christians
to
vse
in
Gods
seruice
.
I
praie
you
then
what
constancie
is
in
maintaining
such
trumperie
?
That
such
wilfulnes
maie
wel
bee
called
obstinacy
,
partlie
in
respect
of
the
fountaine
from
whence
it
floweth
,
&
partlie
in
respect
of
the
bad
effect
it
worketh
in
Recusants
,
maie
easilie
appeare
.
For
from
whence
springeth
this
stubbornes
?
Aske
S.
Bernard
he
wil
shew
it
.
indementis
obstinatio
,
quia
meditatur
quis
non
legem
Domini
,
sed
propriam
volu●tatem
.
From
hence
commeth
hardnes
of
hart
,
from
hence
springeth
obstinacie
of
minde
,
that
a
man
doth
not
meditate
vpon
Gods
law
,
but
on
his
owne
will
.
How
wel
this
painteth
out
the
whole
rabble
of
Papists
,
I
wold
they
had
eies
to
see
.
For
Gods
worde
is
little
respected
among
them
,
but
they
are
so
wedded
to
their
owne
opinions
,
that
hardlie
wil
they
suffer
themselues
to
be
diuorced
from
the
same
.
And
if
you
desire
to
taste
of
the
bad
fruit
,
that
this
corrupt
tree
yeeldeth
,
There
is
not
anie
other
thing
that
overthroweth
feare
;
then
contumacie
or
stubbornes
.
Wee
finde
by
experience
this
to
bee
most
true
.
For
obstinacie
maketh
sillie
Recusants
,
who
are
able
to
saie
nothing
at
al
in
defence
of
their
opinions
,
neither
are
acquainted
with
the
verie
Principles
,
no
not
of
their
owne
Religion
,
(
whereof
to
be
ignorant
,
is
a
great
shame
for
any
that
professeth
Christianitie
,
)
I
saie
their
obstinacie
is
cause
that
they
feare
no
Lawe
,
no
Magistrate
,
no
punishment
,
no
perill
of
vtter
destruction
of
bodie
&
soule
,
but
run
on
headlong
to
their
own
perdition
,
like
men
senselesse
,
because
they
are
become
fearlesse
.
Yea
my selfe
could
name
some
,
that
being
conferred
withall
,
haue
made
so
little
reckoning
of
anie
threatnings
of
Gods
wrath
,
against
such
manifest
contemners
of
his
worde
,
as
if
they
thought
it
a
good
sport
to
goe
to
the
Divell
,
for
companie
of
such
as
they
relie
vpon
.
Another
infallible
note
of
their
obstinacie
is
,
that
they
wil
not
heare
,
they
refuse
to
conferre
.
If
anie
thing
for
their
good
and
edifying
be
spoken
vnto
them
,
they
stand
mute
much
like
their
Images
,
that
haue
eares
and
heare
not
,
mouthes
and
speake
not
.
And
if
with
much
a
doe
,
you
wring
some
words
from
them
,
their
common
excuse
is
,
they
are
ignorant
,
they
cannot
reason
:
if
I
maie
call
it
an
excuse
,
that
is
their
greatest
accusation
.
For
wheras
Christ
teachech
vs
,
that
ignorance
is
the
cause
of
errour
,
You
erre
or
are
deceived
,
because
you
knowe
not
the
Scriptures
,
nor
the
power
of
God
;
they
should
therby
be
made
more
desirous
to
learne
,
if
they
will
avoide
errour
:
but
they
being
settled
,
yea
frozen
in
the
lees
of
their
superstition
,
will
not
suffer
themselues
to
be
reformed
in
anie
wise
,
contenting
themselues
with
these
stubborne
answers
,
I
am
resolued
,
I
am
satisfied
,
my
conscience
is
perswaded
.
As
if
God
hauing
commended
vnto
his
Church
the
Ministery
of
his
Word
as
the
onlie
waigh-scales
,
and
true
Touchstone
of
all
Doctrins
:
and
withall
hauing
giuen
a
generall
charge
to
euerie
member
of
of
his
Church
to
trie
the
spirites
whether
they
be
of
God
or
not
,
Popish
Priestes
shall
saie
vnto
them
,
(
for
so
they
al
teach
,
that
spiritualis
à
Nemine
iudicatur
)
without
any
triall
thereof
,
by
waight
or
touch
.
But
what
is
it
wherein
they
persevere
so
constantlie
saie
they
,
so
stubbornlie
saie
I
?
In
the
religion
they
haue
received
from
their
forefathers
,
as
they
from
theirs
.
Confitentem
habemus
Reum
.
The
Petitioner
,
in
vttering
his
Griefe
,
confesseth
his
Errour
;
his
owne
mouth
iudgeth
him
&
his
fellowes
;
his
owne
words
condemne
them
.
They
haue
their
Religion
from
their
fathers
,
that
is
to
saie
,
from
men
:
we
haue
ours
from
God
.
For
wee
are
saide
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taught
of
God
,
not
onlie
in
respect
of
having
Gods
Spirit
our
inwarde
Schoolemaster
to
direct
our
harts
,
but
also
in
regard
that
our
Religion
is
by
inspiration
from
him
,
Their
feare
towards
mee
(
saith
God
by
his
Prophet
Esaie
of
the
People
of
the
Iews
)
is
taught
by
the
precepts
of
men
.
As
if
he
said
;
they
worship
and
serue
me
,
not
as
I
haue
commanded
,
but
as
men
haue
taught
.
Grievous
is
the
accusation
wherin
God
laieth
to
the
charge
of
his
people
,
that
they
followe
the
corruption
of
their
fathers
.
Are
you
not
polluted
(
saith
hee
by
his
Prophet
)
with
the
customes
of
your
fathers
,
&
commit
you
not
whoredome
after
their
abhominations
?
Why
transgresse
you
the
commaundement
of
God
,
by
your
Tradition
,
saith
our
blessed
Saviour
to
the
Scribes
&
Pharises
?
And
because
it
hath
alwaies
beene
the
fashion
of
hypocrites
to
excuse
their
Idolatries
and
superstitions
,
by
that
which
their
forefathers
haue
done
before
them
:
therefore
God
by
his
Prophet
giueth
this
caveat
,
Walke
not
in
the
ordinances
of
your
fathers
,
neither
obserue
their
manners
,
nor
defile
your selues
with
their
Idols
.
And
the
Apostle
exhorteth
the
Colossians
:
Beware
least
there
bee
any
man
that
spoile
you
through
Philosophy
and
vaine
deceipt
,
through
the
Traditions
of
Men.
And
S.
Peter
chargeth
the
Iewes
with
vaine
conversation
,
received
by
the
Traditions
of
fathers
.
Yea
in
Matters
of
Religion
,
to
hange
vpon
the
doings
or
faith
of
forefathers
,
or
of
any
men
,
is
altogither
vnlawfull
and
against
Gods
expresse
commandement
;
Whatsoever
I
command
you
,
take
heed
you
doe
it
,
thou
shalt
put
nothing
thereto
,
or
take
ought
there
from
.
If
then
Gods
commandement
must
be
obayed
,
sed
acceptam
à
Christo
doctrinam
fidelitèr
nationibus
annuntiarunt
;
That
which
they
had
learned
of
Christ
,
they
taught
the
people
faithfully
.
And
then
after
teacheth
vs
howe
to
know
the
truth
or
true
Religion
,
not
by
looking
vnto
our
forefathers
,
but
holding
that
which
Ecclesia
ab
Apostolis
,
Apostoli
a
Christo
,
Christus
a
Deo
suscepìt
,
the
Churches
receiued
from
the
Apostles
,
the
Apostles
from
Christ
,
Christ
from
God
.
Godly
therfore
is
the
wish
of
Iustine
the
Martyr
,
more
ancient
then
Tertullian
;
For
he
liued
not
much
more
then
100.
candem
mentem
&
cateris
,
ne
a
seruatoris
verbis
discederent
.
Possunt
enim
religionem
incutere
,
a
via
recta
deflectentibus
,
&
meditantes
ipsa
,
quiete
reficere
incundissimâ
.
I
would
wish
that
others
also
were
of
that
mind
that
they
would
not
depart
from
the
words
of
our
Sauiour
.
For
they
can
worke
Religion
,
in
such
as
turne
from
the
right
way
,
and
refresh
with
most
sweet
rest
,
such
as
meditate
therupon
.
And
as
he
wisheth
that
others
would
doe
,
so
him selfe
giueth
example
therin
,
insomuch
as
Tryphon
the
Iew
hauing
experience
therof
by
the
reasoning
which
they
had
together
,
thus
speaketh
vnto
him
:
Iam
ante
dixite
semper
Scripturis
haerere
quo
incedas
tutior
:
I
haue
said
before
,
that
you
allwaies
stick
to
the
Scriptures
,
that
you
may
walke
more
safly
.
Then
afterward
he
yeeldeth
it
as
a
reason
why
he
will
set
downe
their
talk
and
conference
in
writing
,
Nec
enim
sequor
homines
,
aut
doctrinas
humamanas
,
sed
Deum
,
et
quae
ille
docuit
.
For
nether
doe
I
follow
men
,
or
the
doctrines
of
men
,
but
God
&
that
he
teacheth
.
Thus
then
we
see
,
that
the
commendation
that
the
Petitioner
giueth
vnto
their
Popish
Religion
,
that
they
receiued
it
from
their
forefathers
,
is
a
sufficient
argument
to
reiect
the
same
,
vnlesse
they
can
fetch
further
the
originall
of
it
,
then
from
their
forefathers
,
or
their
forefathers
forefathers
.
And
when
they
haue
gon
as
farr
as
they
can
,
to
claime
all
Antiquitie
of
Man
yet
the
Truth
is
that
only
,
that
cometh
from
God
.
If
they
therfore
will
perswade
vs
,
that
their
Religion
is
good
,
they
must
shew
it
out
of
Gods
Booke
;
they
must
giue
it
this
praise
,
that
it
is
in
Gods
written
word
:
which
if
they
can
,
wee
will
rather
beleeue
one
sentence
rightly
alleaged
,
according
to
the
circumstances
of
the
place
out
of
Scriptures
:
then
all
that
they
can
speake
of
their
forefathers
to
manie
generations
.
Herein
we
haue
good
warrant
out
of
the
sacred
word
as
I
haue
shewed
;
this
was
the
practise
of
the
Primitiue
Churches
,
as
partlie
is
proued
,
&
maie
verie
plentifullie
be
confirmed
.
Neither
must
it
be
graunted
vnto
the
Petitioner
,
that
Recusants
indure
such
vexations
as
they
complaine
of
,
onlie
for
their
ancient
Religion
.
For
as
there
hath
beene
other
cause
of
making
both
of
the
ancient
and
newer
Lawes
,
against
manie
of
the
thinges
wherewith
they
maie
bee
touched
;
so
is
ther
other
cause
,
why
those
lawes
should
be
put
in
Execution
:
namelie
to
keepe
vnder
dangerous
and
doubtful
subiects
to
the
Estate
.
For
euen
that
point
of
their
Religion
,
whereby
without
anie
good
ground
they
subiect
themselues
to
the
Pope
,
an
vtter
Enemie
to
al
Soveraigntie
in
Princes
,
maketh
them
to
be
such
,
as
must
carefully
bee
looked
vnto
.
And
yet
that
is
not
the
Religion
they
receiued
from
their
forefathers
,
and
they
from
theirs
,
seeing
it
was
neuer
decreed
as
a
thing
to
be
beleeued
,
in
anie
Councell
before
that
of
Florence
,
which
was
kept
,
Anno.
1439.
We
know
also
,
as
hath
before
beene
said
,
that
they
who
are
the
dailie
Plotters
of
all
mischieffes
&
more
then
Pagan
villanies
against
this
flourishing
Realme
,
(
Iesuits
I
meane
&
Priestes
,
)
are
fostered
and
maintained
by
Recusants
,
yea
so
honored
&
embraced
by
them
,
as
that
both
their
wil
and
their
wealth
is
at
their
disposing
:
and
that
they
prepare
them
against
their
long
looked
for
daie
,
that
Cardinall
Alen
spake
of
(
in
a
letter
to
a
friend
of
his
which
is
to
be
seene
,
)
and
diuers
other
since
him
,
Scottish
Iesuits
in
a
letter
he
writeth
to
the
Prince
of
Parma
(
as
I
remember
for
I
haue
not
the
booke
now
by
me
,
but
they
are
yet
to
be
seene
)
wherin
hauing
reported
what
good
successe
they
haue
of
their
labours
,
he
sheweth
also
what
they
indevour
,
namely
with
Religion
,
7.
Answ.
to
a
Iesuited
Gent.
Quodiib
.
2.
art.
7.
Jnfanta's
intertain
.
in
the
English
Coll.
at
Val
Iedolid
.
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
Catholicke
king
.
And
to
that
end
doe
they
still
teach
,
that
the
Catholicke
Religion
&
the
Catholike
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
Traytor
Ric.
Southwell
the
Iesuit
,
confessed
from
the
Duke
of
Medina's
owne
mouth
,
that
so
roome
might
bee
made
in
England
for
the
king
Catholicke
,
little
care
would
be
had
what
became
of
other
Catholicks
:
yet
our
Recusants
,
rather
then
this
Romish
plot
shoulde
faile
,
will
not
only
hazarde
their
owne
estates
and
persons
here
at
home
;
but
also
send
their
Sonnes
abroad
to
places
purposely
erected
for
our
Countries
Conquest
;
Iesuiticall
fire-brands
,
neuer
to
returne
but
to
ruinate
their
Natiue
soile
.
And
must
we
yet
thinke
these
men
are
only
for
Religion
vexed
,
who
shew
themselues
so
manie
waies
,
so
dangerous
subiects
?
No
,
no
,
as
their
Religion
is
not
the
plant
that
God
hath
planted
and
therfore
must
be
rooted
vp
,
so
are
their
doings
such
as
make
them
iustlie
deserue
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
haue
vsed
.
for
Religion
)
moued
vs
before
the
end
of
the
last
parliament
,
by
our
supplication
deliuered
to
his
Maiestie
,
after
declaration
of
our
most
dutifull
alleageance
,
and
protestation
,
that
our
Recusancy
proceeded
from
no
other
ground
but
feare
to
offend
god
:
to
offer
(
as
before
by
a
like
supplication
deliuered
to
our
late
deceased
Queene
in
the
27
yeare
of
her
raigne
we
had
done
)
that
if
LL.
Bishops
or
other
of
singular
note
of
learning
among
them
at
those
times
should
be
able
to
proue
to
the
learned
diuines
of
our
Religion
,
that
we
being
of
the
Catholicke
Romane
faith
,
might
without
committing
deadly
sinne
repaire
to
their
Churches
,
and
be
there
present
at
the
exercising
of
your
Religion
(
it
being
different
from
that
we
professe
)
we
would
haue
beene
most
ready
&
willing
to
haue
performed
their
desiers
therin
This
is
the
second
generall
point
handled
in
this
Petition
,
and
toucheth
the
Remedies
which
the
Recusants
haue
(
as
hee
saith
)
vsed
,
to
ease
them
of
their
troubles
.
But
the
Petitiōer
might
haue
dealt
some
what
more
plainely
,
if
he
had
shewed
all
the
waies
they
proued
to
shak
of
the
yoke
of
their
obedience
;
but
indeed
that
Narration
would
haue
deserued
litle
fauour
.
For
they
haue
vsed
many
moe
waies
than
are
good
,
to
effect
this
their
desire
.
They
haue
somtime
burst
foorth
into
open
Rebellions
,
as
the
stirres
here
in
the
North
,
the
11.
yeare
of
her
Maiesties
raigne
,
that
is
now
past
all
their
practises
,
at
rest
with
god
;
and
the
sundrie
troubles
of
Ireland
doe
testifie
.
They
haue
had
also
diuers
secret
purposes
of
poisening
,
and
murdering
by
any
means
they
could
devise
,
the
sacred
person
of
their
Soueraigne
not
fearing
Gods
wrath
,
ether
against
murderers
or
against
the
dispisers
of
Gods
ordinance
.
Iesuit
.
Catech.
3.
c.
16.
J
speake
not
of
the
Invasion
,
nor
of
that
thrise
diabolical
powder
Treason
that
was
by
them
&
their
Teachers
procured
,
wherby
they
shewed
that
rather
they
would
indanger
the
state
of
the
whole
Realme
,
then
not
seeke
to
bring
their
purposes
to
passe
;
of
which
the
Romanists
of
France
seemed
to
prophecy
,
when
they
writ
that
the
Iesuites
cared
not
to
destroy
a
soule
,
a
King
,
a
paradice
,
the
Church
al
at
one
blowe
,
Jesuit
catech.
1.
3.
c.
13.
&c.
18.
to
make
way
to
their
Spanish
and
halfe
pagan
designements
.
These
and
such
like
their
vnnaturall
&
vnchristian
plots
and
purposes
,
the
Petitioner
had
good
reason
to
passe
ouer
with
silence
:
and
he
maketh
mention
of
that
only
,
that
without
discredit
he
may
speake
of
,
namely
of
some
supplications
,
which
he
saith
,
they
preferred
both
vnto
our
Late
Gracious
Queene
of
most
happie
memorie
,
and
also
to
our
most
Renowned
King
,
whom
God
in
his
great
mercy
hath
giuen
vnto
vs
.
That
which
was
deliuered
(
as
he
saith
)
to
our
Late
Queene
J
never
saw
,
nether
(
I
thinke
)
haue
hard
of
.
But
vnto
the
Kings
most
excellent
Maiestie
that
now
raigneth
(
whose
gouernment
also
the
Lorde
for
his
goodnes
lengthen
and
prosper
many
yeares
over
vs
)
I
haue
seene
sundry
,
whether
should
I
call
them
Comminations
or
railing
Libels
;
for
some
of
them
are
noe
other
;
and
therfore
supplications
I
cannot
truely
tearme
them
.
But
whatsoeuer
they
are
,
I
meane
not
further
to
deale
with
them
,
then
this
Petition
shall
occasion
me
.
Our
Petitioner
complaineth
afterwards
that
they
receiued
no
answere
to
the
former
supplications
.
Jf
that
to
Queene
Elizabeth
,
were
like
vnto
most
of
those
that
J
haue
seene
to
his
Maiestie
(
for
foure
haue
come
to
my
hands
)
they
deserued
no
fauorable
answere
.
It
is
too
saucie
a
part
for
subiects
to
pretend
humble
suit
,
and
yet
closly
to
threaten
if
their
desiers
be
not
satisfied
;
as
doth
the
one
especially
of
their
papers
,
by
setting
before
his
Maiesties
eies
,
the
departing
of
the
Ten
tribes
from
Rehoboam
his
gouernement
,
for
that
his
answere
to
them
was
otherwise
then
they
would
haue
it
.
And
howsoeuer
they
will
seeme
to
professe
more
loyaltie
,
then
they
did
shew
:
yet
is
it
harde
trusting
them
of
their
word
,
seeing
manie
deeds
done
by
them
of
that
faction
,
haue
been
dangerous
and
troublesome
to
the
state
,
how
smoothlie
soeuer
now
they
speake
,
that
they
may
by
that
meanes
speed
.
And
what
good
can
they
meane
by
avowing
,
that
God
approued
that
departing
of
the
Ten
tribes
for
Rehobohams
denying
their
iust
petitions
,
vnlesse
they
meane
to
defend
that
Popish
Paradox
(
&
doe
thereafter
too
,
if
they
be
able
)
which
is
called
by
Sigebertus
,
That
they
owe
no
subiection
or
obedience
to
evill
kings
(
and
who
are
good
or
evill
kings
,
must
bee
thought
as
it
pleaseth
them
to
iudge
)
and
though
they
haue
sworne
to
be
faithful
,
yet
owe
they
no
obedience
,
neither
are
they
to
be
called
periured
,
if
they
bee
against
the
king
:
but
who
so
obeyeth
the
king
is
to
be
accompted
for
excommunicated
:
but
who
so
is
against
him
is
absolued
from
the
fault
of
evill
dealing
or
periurie
.
Nether
is
this
new
haeresie
,
as
he
calleth
it
,
an
opinion
of
those
times
onlie
wherof
he
then
wrot
:
but
that
heresie
is
stil
maintained
in
the
Popish
Church
,
as
Iansonius
(
no
Enimie
to
Poperie
,
I
warrant
you
)
telleth
vs
.
French
King
Henry
the
third
,
had
for
sauing
his
owne
life
(
or
at
least
his
Crowne
as
the
Preists
confesse
)
killed
the
Duke
of
Guise
;
the
Divines
of
Parise
in
a
solemne
Convocation
did
conclude
,
that
the
subiects
were
freed
from
his
obedience
,
and
their
oath
,
they
might
leuie
mony
against
their
King
,
conspire
,
beare
armour
and
fight
.
And
this
their
diuelish
Conclusion
they
sent
to
Rome
to
get
it
ratified
.
Much
like
was
this
Position
,
Bacchelaur
of
diuinity
maintained
in
Disputation
,
some
foure
years
before
in
the
Colledge
of
Sorbone
,
That
it
was
lawful
for
anie
man
,
privat
or
otherwise
,
to
depose
or
kil
any
kings
or
Princes
,
which
were
wicked
,
evill
men
,
or
heretickes
.
Sixtus
Quintus
,
was
not
ashamed
to
compare
the
Miraculousnes
of
the
murder
,
with
the
Incarnation
and
Resurrection
of
Christ
Iesus
,
and
to
affirme
that
that
Spirit
guided
the
king-killing
Frier
,
that
guided
the
Prophets
and
Apostles
.
7.
Lib.
intit
De
iusta
abdicatione
.
Hen
31.
Anno.
1602
Mark
.
7.
Reply
to
Parsons
lib.
An.
to
cap.
4.
But
what
will
you
more
?
He
canonized
for
a
Saint
that
bloudie
Beast
,
and
made
him
the
God
of
the
Parisians
.
And
for
farther
countenancing
of
that
holy
murder
,
the
Iesuits
set
forth
a
discourse
,
wherein
they
maintaine
,
that
Any
man
might
lawfullie
kill
a
Tyrant
(
and
such
must
euerie
one
be
reckoned
whom
they
dislike
,
)
though
there
be
neither
sentence
of
Church
,
or
kingdome
against
him
.
Neither
is
this
taught
for
good
Popish
Divinitie
,
in
France
onlie
or
Rome
,
but
also
in
His
dominion
,
who
is
tearmed
the
Catholicke
king
,
is
this
worse
then
heathnish
lesson
,
holden
for
sound
and
good
,
as
your
Priests
themselues
assure
vs
.
For
in
Salamanca
it
was
concluded
by
the
Professours
of
Divinitie
in
that
Vniversitie
,
and
the
Preacher
in
the
Colledge
of
the
Society
of
Iesus
at
Tire
,
that
the
Catholickes
in
Ireland
,
might
fauor
the
Earle
of
Tiron
(
when
he
was
a
Rebell
and
Traitour
)
in
his
warres
,
&
that
with
great
merit
,
and
hope
of
eternall
rewarde
,
as
though
they
warred
against
the
Turkes
.
And
that
al
Catholicks
sinne
mortallie
,
that
take
part
with
the
English
against
Tyrone
,
and
can
neither
bee
saved
,
nor
absolved
from
their
sinnes
by
anie
Priest
,
vnlesse
they
repent
&
leaue
the
English
.
Moreouer
,
They
are
in
the
same
case
that
shall
helpe
the
English
with
anie
victuals
,
or
any
such
like
thing
.
Lastly
,
that
the
most
worthy
Prince
Hugh
O
Neale
and
other
Catholickes
of
Ireland
,
that
fight
against
the
Queene
,
are
by
no
construction
Rebels
.
I
am
not
ignorant
that
the
Priests
charge
the
Iesuits
,
with
this
doctrine
:
but
the
Pope
hath
also
confirmed
the
same
as
before
is
said
,
&
therfore
if
ever
opportunitie
to
execute
the
same
would
serue
their
turne
,
23.
24.
what
Papistes
hands
would
not
be
bloudie
?
Especiallie
since
they
are
taught
that
in
warrs
for
Religion
,
euerie
Catholicke
is
bound
to
do
as
the
Pope
directeth
without
regarde
to
his
Temporall
Soveraigne
:
To
this
most
impious
,
detestable
,
&
dangerous
Heresie
these
humble
Supplicatours
(
as
they
would
be
thought
)
sing
their
Amen
as
I
take
it
,
in
saying
,
that
departing
from
Roboam
his
gouernment
by
the
Israelites
,
was
by
the
approbation
of
God
as
it
seemeth
.
As
if
their
departing
from
their
lawfull
king
,
could
be
liked
of
God
.
But
S.
August
.
bringeth
this
among
others
as
an
example
whereby
hee
will
proue
Gods
iust
iudgement
in
punishing
sin
by
sinne
,
not
Gods
approuing
the
fact
.
Yet
these
men
that
defend
such
daungerous
pointes
of
doctrine
,
in
another
Supplication
,
goe
about
to
perswade
his
Maiestie
,
that
they
are
the
true
&
faithfull
subiects
who
obey
for
conscience
sake
:
they
(
I
saie
)
who
are
at
the
commaundement
of
him
,
that
is
a
plague
to
all
Princes
;
they
who
haue
alreadie
sundrie
waies
tainted
their
credit
,
and
shewed
their
disobedience
;
not
content
to
intreat
for
themselus
,
pronounce
(
as
vntruly
,
as
boldly
)
that
Protestants
,
only
for
moral
honestie
of
life
,
or
instinct
of
nature
,
or
for
feare
of
some
some
temporall
punishment
,
doe
pretend
true
obedience
.
As
if
we
,
who
are
better
acquainted
with
the
duety
we
owe
vnto
the
powers
that
are
ordained
of
God
,
out
of
Gods
Booke
,
by
farre
then
they
are
,
and
denie
his
authority
who
taketh
vpon
him
to
commaunde
the
Mightiest
Monarches
vpon
earth
,
acknowledging
our
Gracious
King
within
his
Dominions
,
to
bee
Supreame
Governour
vnder
God
;
can
be
deemed
so
vndutifull
,
as
they
that
neither
bee
acquainted
with
those
sacred
Scriptures
,
&
are
deuoted
to
that
Romish
Priest
and
beleeue
&
acknowledge
his
supreme
power
to
commande
.
I
wil
not
speake
how
leawdly
they
seeke
to
dishonour
and
disgrace
as
much
as
they
dare
the
sacred
Maiestie
of
our
King
,
and
the
most
honorable
Senate
of
sage
counsellers
,
in
making
resemblance
betwene
him
&
Roboam
,
vnlesse
he
yeeld
to
their
requests
,
&
betwene
his
Maiesties
most
wise
Councell
,
and
the
youths
,
whose
advise
Salomons
sonne
followed
.
Nether
will
I
speake
of
the
multitudes
or
manie
thousands
that
they
speake
of
to
be
of
their
minde
as
if
therby
they
would
make
his
Maiestie
afraid
to
deny
that
,
which
so
manie
request
at
his
hands
.
But
in
charging
his
Maiesties
meeke
&
merciful
gouernment
with
crueltie
as
they
doe
,
they
shew
themselues
to
be
of
that
crue
,
that
feareth
not
to
speak
evil
of
them
that
are
in
dignitie
,
but
despise
gouernement
.
These
and
many
such
Reasons
maie
be
alleadged
,
whie
their
Supplications
,
might
not
seeme
worthie
to
be
answered
but
buried
rather
in
silence
.
But
to
returne
to
the
words
of
our
Petitioner
he
saith
that
in
the
former
supplication
they
haue
protested
,
that
their
Recusancy
proceeded
from
no
other
ground
but
feare
to
offend
God
.
The
ground
wee
confesse
to
bee
good
,
if
the
cause
of
feare
be
iust
;
otherwise
not
.
And
I
praie
you
what
cause
is
there
of
beeing
affraide
to
offend
God
by
comming
to
our
service
?
Will
he
be
offended
if
he
onlie
be
praied
vnto
,
as
in
our
Churches
we
vse
to
doe
?
I
trow
not
;
He
hath
giuen
vs
that
commandement
,
he
will
not
be
angrie
if
we
obey
it
.
a
hearer
of
praiers
;
Thou
hearer
of
praiers
,
to
thee
shall
all
flesh
come
,
which
property
because
we
cannot
saie
it
can
belong
to
anie
but
God
,
wee
therefore
dare
not
pray
to
anie
,
but
to
him
.
And
that
which
I
haue
said
of
praier
and
&
crauing
of
such
things
as
we
stand
in
need
of
at
Gods
hands
,
is
also
to
be
vnderstood
of
Giving
thanks
for
the
things
we
receiue
.
Everie
good
gift
commeth
from
him
,
wee
acknowledge
our selues
beholding
to
him
for
the
same
,
and
thanke
him
for
it
.
We
haue
the
Sacraments
administred
according
to
Christs
institution
,
which
we
haue
iustified
against
your
learnedest
diuines
,
&
are
stil
ready
to
do
.
The
rest
of
our
Service
is
nothing
else
,
but
that
which
your selues
will
confesse
to
be
the
Scriptures
.
In
all
this
there
is
no
sufficient
cause
of
feare
,
why
God
should
bee
offended
,
but
rather
well
pleased
.
But
indeed
iust
cause
you
haue
to
feare
his
heavy
wrath
,
because
of
your
abominable
Idolatries
and
Superstitions
,
wherby
you
pollute
the
name
of
God
,
and
defile
his
worship
.
The
substance
of
their
former
Supplication
which
hee
speaketh
of
,
standeth
vpon
two
Points
,
a
Suite
,
and
a
Promis
.
The
former
is
vttered
thus
,
that
the
LL.
Bishops
,
or
other
of
singular
note
of
learning
should
proue
to
their
learned
divines
,
that
Romish
Catholicks
might
resort
to
our
churches
,
and
be
present
at
the
exercise
of
our
Religion
,
it
being
different
from
that
they
professe
.
Here
first
I
woulde
aske
the
Question
,
why
their
Request
was
,
that
their
learned
Divines
should
haue
this
proued
to
them
?
It
behoueth
euery
one
of
you
to
bee
satisfied
for
your
owne
selues
and
perswaded
in
your
owne
consciences
,
For
the
iust
shall
liue
by
his
owne
(
not
an
other
mans
)
faith
.
And
you
Recusants
,
must
answere
(
not
your
Priests
for
you
)
for
your
disobedience
to
the
Lawes
that
you
shewe
against
God
and
man
.
a
breefe
Apologie
,
sheweth
that
sundry
learned
men
of
the
Popish
Religion
,
haue
beene
of
that
minde
,
that
Recusants
might
come
to
our
Churches
;
learned
Divines
should
be
taught
that
lesson
,
which
long
since
they
had
learned
?
Jt
was
(
saie
the
Priests
)
sometime
lawfull
,
but
it
is
nowe
made
vnlawfull
,
because
it
is
a
signe
distinctiue
,
whereby
a
Catholicke
is
knowne
from
one
who
is
no
Catholicke
.
Well
,
then
there
is
in
our
Seruice
nothing
that
maketh
it
vnlawful
,
there
is
not
in
our
Churches
,
to
make
Recusants
abstaine
from
them
.
All
the
matter
is
,
that
Papists
must
be
knowne
to
bee
Papists
,
&
their
not
going
to
the
Church
is
this
signe
distinctiue
,
whereby
they
are
knowne
;
in
so
much
as
the
writer
of
the
Replie
,
it
was
somewhat
more
to
be
lamented
perchance
(
speaking
of
Papists
comming
to
church
)
then
to
be
blamed
,
before
it
became
to
be
a
signe
distinctiue
.
And
then
he
addeth
,
For
this
consideration
only
,
in
the
iudgment
of
the
Iesuits
in
their
Rom.
Colledge
,
made
the
going
to
Church
,
vnlawfull
in
England
.
Thus
may
our
Petitioner
see
that
their
Learned
Divines
agree
in
this
point
,
that
if
it
had
not
beene
the
signe
distinctiue
to
know
a
Romish
Catholicke
from
a
True
Christian
,
they
mighte
haue
come
to
Church
.
Now
if
I
should
aske
of
our
Masters
of
this
new
learning
,
where
they
did
learne
in
Gods
Booke
,
that
this
signe
distinctiue
is
a
thing
so
necessary
,
that
in
regard
therof
it
is
required
that
a
Subiect
should
breake
his
Princes
godlie
Lawes
,
&
such
as
commaunde
presence
at
such
Seruice
,
as
themselues
cannot
finde
anie
fault
withal
;
it
would
I
suppose
trouble
both
Iesuits
and
Priests
,
to
make
a
direct
answere
.
For
the
Apostles
of
our
Saviour
Christ
,
though
the
Ceremonies
were
abolished
,
and
therefore
the
Iewes
Service
&
Rites
not
to
be
vsed
of
Christians
;
yet
came
into
their
Synagogues
,
and
so
could
not
but
be
present
at
their
Seruice
.
And
yet
their
difference
in
Religion
was
such
,
as
that
S.
Paule
writeth
to
the
Galatians
plainely
,
If
you
be
circumcised
,
Christ
shall
profit
you
nothing
;
Yee
are
abolished
from
Christ
,
who
soever
are
iustified
by
the
law
,
yee
are
fallen
from
grace
.
But
notwithstanding
this
diversitie
of
Religion
that
was
now
betweene
Iewes
and
Christians
,
it
was
not
made
a
signe
distinctiue
,
whereby
a
Christian
should
bee
knowne
,
that
hee
might
not
resorte
to
their
Synagogues
.
Paule
&
they
who
were
with
him
,
entered
into
the
Synagogue
(
of
the
Iewes
)
on
the
Sabbath
day
,
&
sate
downe
.
Neither
did
the
Iewes
knowe
anie
such
signe
distinctiue
,
Prophets
,
The
Rulers
of
the
Synagogue
sent
vnto
them
saying
,
yee
men
and
bretheren
,
if
you
haue
any
word
of
exhortation
for
the
people
,
say
on
.
Now
if
Christians
were
not
then
charged
,
to
obstaine
from
Iewish
Synagogues
,
where
such
were
as
held
a
Religion
that
would
quite
depriue
them
of
the
Grace
of
Christ
:
I
trust
our
Recusants
haue
noe
cause
of
feare
to
come
to
our
Churches
,
where
themselues
confesse
that
in
our
Service
is
nothing
but
good
,
and
godly
.
Nether
was
there
any
signe
distinctiue
that
Christians
were
bound
to
vse
,
wherby
they
should
be
knowne
from
Pagans
,
or
from
Heretickes
such
as
were
the
Arrians
&
others
.
For
this
is
easie
to
be
gathered
,
in
that
they
had
at
Rome
their
secret
Conventicles
,
and
some
of
Nero
his
Court
resorted
to
them
,
but
they
kept
them selues
as
much
as
they
could
vnknowne
,
because
they
knewe
that
being
detected
,
they
should
be
cruelly
dealt
withal
.
They
therfore
neuer
so
much
as
dreamed
vpon
anie
signe
distinctiue
,
but
rather
destered
to
appeare
like
other
men
,
sauing
only
in
such
things
,
as
were
aginst
the
true
Service
of
God
.
And
Catholicke
and
Orthodoxe
Christians
,
in
the
time
of
the
Arrians
,
were
faine
to
hide
themselues
in
Caues
and
corners
,
as
themselues
confesse
,
seeking
to
be
vnknowne
rather
then
knowne
.
And
why
doe
these
Pharises
J
meane
Iesuits
and
Priests
,
lay
such
burdens
vpon
the
Laie
Recusants
,
as
themselues
will
not
touch
with
their
little
finger
?
They
disguise
themselues
in
their
apparel
,
and
vse
what
meanes
they
can
,
not
to
be
discouered
for
such
as
they
are
.
Whie
should
ther
not
be
aswel
a
signe
distinctiue
of
the
order
,
as
of
the
Profession
?
It
seemeth
Preists
and
Iesuits
are
wel
content
,
the
Lay
Recusants
should
shew
themselues
in
the
fore
front
,
and
they
wil
take
part
with
him
that
said
Ego
cro
post
principia
.
For
hee
knew
the
end
of
the
fraie
,
was
the
safest
part
therof
.
Againe
if
it
be
lawfull
for
Iesuits
and
Preistes
in
their
Scholes
to
appointe
what
shal
be
a
Signe
distinctiue
,
whie
maie
not
rather
our
King
&
the
States
of
the
Realme
in
Parliament
command
that
Papists
shal
come
,
the
Men
with
shauen
crownes
,
the
woeman
couered
with
vayles
like
to
Nunnes
,
or
al
of
them
with
some
other
badge
or
Marke
into
our
Churches
,
that
therby
they
might
be
knowne
what
they
are
.
Wil
they
then
come
,
if
there
may
be
such
a
Signe
distinctiue
?
Jt
were
not
amisse
they
were
proued
whether
they
would
or
not
.
And
I
am
verilie
perswaded
,
that
if
such
order
should
be
taken
,
their
Romish
Teachers
would
finde
out
some
other
new
cause
,
why
they
should
not
come
at
our
Churches
.
For
it
is
not
(
if
truth
were
knowen
)
a
signe
distinctiue
that
they
so
much
regard
,
as
a
band
retentiue
,
wherby
they
may
be
holden
in
their
blindnes
still
.
It
is
Ieroboams
policie
,
that
maketh
the
blind
guids
of
our
Recusants
,
keep
their
followeres
from
our
Churches
,
of
whom
the
Scripture
thus
testifieth
.
And
Ieroboam
thought
in
his
hart
,
now
shall
the
kingdome
returne
to
the
house
of
David
,
if
this
people
goe
vp
and
doe
sacrifice
,
in
the
house
of
the
Lorde
at
Ierusalem
,
then
shal
the
hart
of
this
people
turne
againe
to
their
Lord
,
even
to
Rehoboam
king
of
Iudah
.
And
therfore
,
as
after
followeth
in
the
storie
,
the
King
by
advise
of
his
Councel
,
made
and
set
vp
Calues
at
Dan
,
and
Bethel
,
and
got
Preists
,
fit
for
the
purpose
,
and
so
kept
them
from
going
to
Ierusalem
to
worship
there
.
The
Pope
&
Popish
diuines
knowe
,
that
if
Recusants
might
haue
free
libertie
to
come
to
our
Churches
,
they
would
soone
growe
into
mislike
of
their
superstitious
toyes
,
and
grosse
Idolatries
,
howsoeuer
diverse
through
their
intising
wordes
,
are
for
a
time
holden
in
ignorance
,
and
mislik
not
poperie
.
And
for
that
cause
they
dare
not
somuch
as
permit
their
Recusants
to
conferre
with
Protestants
,
forfeare
least
in
the
end
,
they
leauing
them
,
should
make
choice
of
the
vndoubted
Truth
.
Thus
then
I
reason
,
to
satisfie
in
some
part
the
Request
of
the
Suppliants
heare
mentioned
:
The
Popish
divines
are
resolued
that
comming
to
our
Churches
is
not
vnlawful
,
but
only
that
it
is
now
accompted
a
signe
distinctiue
,
to
knowe
a
Papists
from
a
Protestant
:
but
other
signes
distinctiue
may
be
devised
besids
that
,
therfore
it
is
not
necessary
that
that
signe
should
be
retained
,
and
so
by
consequent
it
may
bee
left
.
Nay
seeing
it
is
but
the
signe
distinctiue
that
they
stand
vpon
,
and
other
signes
of
distinction
may
be
vsed
,
lesse
repugnant
to
our
Godly
lawes
,
and
wherby
Papists
shal
not
be
found
,
so
disobedient
Subiects
as
now
they
are
:
I
therfore
may
be
bold
to
affirme
,
that
if
Recusants
Teachers
had
that
loialtie
to
their
Soueraigne
,
and
obedient
affection
to
the
Sate
,
that
here
they
doe
and
elswhere
they
will
pretend
;
they
would
teach
them
a
new
lesson
,
and
perswad
them
,
that
vsing
some
other
signe
,
in
this
they
should
not
be
Rebellious
against
God
and
man
.
For
the
more
offensiue
that
they
are
(
especially
to
the
Powers
ordained
of
God
)
the
more
they
sinne
,
and
the
greater
shal
be
their
condemnation
.
Againe
wheras
signes
distinctiue
are
but
Accidentall
and
belong
not
to
the
very
Substance
of
our
Religion
,
as
in
this
point
in
question
is
plaine
,
seeing
that
it
is
by
learned
diuines
among
Papists
resolued
that
once
Papists
might
lawfullie
haue
come
to
our
Churches
,
vntil
some
men
made
their
not
coming
,
a
signe
to
knowe
a
Papist
by
,
I
may
therof
thus
reason
;
No
externall
signe
or
obseruation
must
make
vs
leaue
necessarie
duties
,
that
belong
to
the
Substance
of
our
obedience
,
but
the
signe
distinctiue
,
is
such
an
externall
obseruation
,
therfore
for
it
we
must
not
leaue
such
necessarie
duties
,
as
belonge
to
the
substance
of
our
obedience
:
and
by
consequent
the
Kings
Maiesties
Lawes
are
not
for
it
to
be
broken
.
The
first
two
Arguments
are
so
gathered
out
of
the
verie
words
of
the
Preists
&
Iesuits
,
and
so
grounded
vpon
good
reason
agreeable
to
the
word
that
I
hope
I
need
not
proue
them
.
In
this
Third
Argument
,
the
Maior
is
confirmed
by
that
which
God
commanded
Samuel
to
say
to
Saul
,
when
he
had
broken
Gods
commandement
,
to
obey
is
better
then
Sacrifice
,
and
to
harken
,
is
better
then
the
fatt
of
Rammes
.
I
desired
mercy
&
not
Sacrifice
,
saith
God
by
his
Prophet
Hosea
&
the
knowledg
of
God
,
is
more
then
burnt
offerings
.
If
that
externall
service
that
God
commaunded
,
be
not
regarded
in
respect
of
obedience
:
what
shall
we
then
saie
of
this
signe
distinctiue
,
which
some
Politicke
heade
of
a
Popish
Iesuit
,
hath
found
out
?
Now
the
Minor
Proposition
,
which
is
that
Recusants
not
comming
to
our
Churches
is
such
an
external
observation
,
wherby
their
fellowes
maie
know
them
to
bee
Papistes
,
that
which
I
haue
alleadged
out
of
the
Reply
to
the
Libel
,
teacheth
vs
to
be
true
,
and
for
that
cause
they
call
it
a
signe
distinctiue
.
Againe
;
The
hearing
of
the
Word
,
&
Receiving
of
the
Sacraments
,
is
not
to
be
omitted
for
any
signe
distinctiue
,
as
the
Example
of
Christ
himselfe
and
his
Apostles
,
who
entred
into
the
Iewish
Synagogues
,
though
they
were
Enemies
to
the
doctrine
that
Christ
&
his
Apostles
taught
,
maie
sufficiently
confirme
vnto
vs
.
And
yet
our
Aduersaries
neither
can
nor
do
say
,
that
our
doctrine
,
especially
in
our
Booke
of
Common
Praier
,
is
more
faultie
then
theirs
was
:
nay
they
confesse
therin
no
fault
to
bee
found
:
therefore
much
better
may
Papists
resort
to
our
Churche
,
without
in
curring
any
danger
of
deadlie
sinne
.
For
what
deadly
sinne
can
be
so
much
as
suspected
to
be
,
in
comming
to
the
Churches
where
there
is
first
,
Confession
of
our
sinnes
,
Prayer
vnto
God
for
forgiuenes
&
other
his
Graces
,
Thankes
giuing
for
his
benefits
,
Hearing
of
the
word
of
God
,
Receiuing
of
the
Sacraments
,
and
such
like
Godly
excerscies
?
But
for
the
better
satisfaction
of
the
Petitioner
his
demaund
,
I
would
haue
the
Learned
diuines
of
the
Popish
Sect
,
to
answere
the
Reasons
that
M.
Bell
a
Papist
,
alleadged
in
a
certaine
discourse
,
wherin
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
Iesuits
were
perswaded
to
set
downe
their
Resolution
before
mentioned
,
that
onlie
(
marke
only
)
the
consideration
of
this
signe
distinctiue
,
made
Recusants
comming
to
Church
in
England
,
vnlawfull
.
And
because
the
Reply
to
the
Libell
seemeth
to
bee
of
that
minde
too
,
as
I
haue
shewed
,
therefore
having
spoken
somewhat
to
that
,
I
thinke
it
needlesse
to
goe
through
the
nine
Reasons
that
Howlet
bringeth
,
Greg.
Martin
hath
,
wherby
they
would
proue
their
comming
to
our
Churches
vnlawfull
partly
because
in
so
short
a
discourse
as
this
is
,
it
cannot
bee
perfourmed
,
but
chieflie
because
it
seemeth
that
the
matter
being
better
examined
,
that
signe
of
distinction
is
in
their
opinions
the
onlie
let
.
But
that
being
but
a
devise
of
Man
to
haue
such
difference
,
is
not
sufficient
to
discharge
anie
Subiect
of
their
Obedience
to
their
Soveraigne
and
his
Lawes
commanded
by
God
.
Now
somewhat
having
beene
spoken
concerning
their
Petition
to
answere
it
:
their
promise
was
,
to
haue
beene
more
ready
and
willing
to
haue
performed
(
said
the
Suppliants
)
their
desires
therein
,
that
is
,
in
comming
to
our
churches
.
Which
promis
how
easily
it
may
bee
perfourmed
out
of
that
which
hath
bin
said
,
may
be
gathred
.
For
we
call
them
not
to
Idolatrous
service
,
or
anie
superstitious
or
will-worship
:
we
know
to
come
to
such
,
it
is
vtterly
vnlawful
.
We
wil
them
not
to
heare
a
tongue
that
they
know
not
,
a
language
that
they
vnderstand
not
,
as
in
Popish
Churches
they
doe
.
But
they
are
by
Law
commaunded
,
and
therefore
in
things
so
lawful
and
honest
,
their
obedience
is
of
dutie
required
,
they
are
commanded
(
I
saie
)
to
come
to
Churches
,
where
God
onlie
is
serued
,
&
to
hear
his
word
in
such
a
tongue
,
as
they
that
will
heare
may
also
learne
such
dueties
,
as
God
requireth
of
them
.
The
Petitioner
thus
goeth
forward
.
And
for
that
wee
received
none
answere
to
either
of
the
said
petitions
,
the
defect
whereof
as
we
are
in
charitie
to
thinke
,
proceeded
in
regarde
of
the
LL.
Bishops
then
being
,
nor
your
LL.
were
not
made
acquainted
therewith
:
we
now
deemed
it
very
behoofefull
,
yea
necessarie
for
vs
,
to
tender
and
prostrate
the
same
offer
to
your
LL.
most
humblie
beseeching
your
Honours
,
that
wee
may
receiue
some
satisfying
answere
therein
,
from
your
LL.
The
Petitioner
not
finding
the
former
Supplications
to
haue
that
effect
that
Recusants
desired
,
now
tendereth
this
Petition
especiallie
vnto
such
as
are
of
chiefe
place
,
&
best
accompt
among
the
Cleargie
in
the
Church
of
England
.
And
as
he
doth
charitably
interpret
,
the
not
receiving
answere
of
the
former
Requests
:
so
doth
he
also
in
my
iudgment
demand
but
that
which
is
reasonable
in
his
Suit
,
if
it
were
not
that
hee
requireth
a
satisfying
answere
,
in
that
matter
,
that
hath
beene
spoken
to
so
oft
,
&
so
fully
,
that
it
is
much
to
be
doubted
,
that
they
who
cannot
bee
satisfied
with
that
which
hath
alreadie
beene
set
downe
,
wil
not
thinke
anie
answere
a
fit
satisfaction
to
their
demands
.
But
yet
because
they
assure
vs
of
their
yeelding
to
our
desires
,
which
is
in
effect
nothing
els
,
but
that
they
would
bee
intreated
to
be
reconciled
vnto
God
,
as
Paule
writeth
to
the
Corinthians
,
Assuring
you
,
that
if
it
may
be
proved
in
manner
as
is
before
mentioned
,
that
we
may
goe
to
any
such
Church
without
committing
deadly
sinne
;
or
that
which
wee
doe
nowe
professe
,
is
not
the
same
which
we
receiued
from
our
forefathers
,
&
that
which
they
received
from
theirs
successiuelie
,
ever
since
the
conversion
of
this
countrie
to
Christianitie
,
that
wee
will
then
bee
readie
to
satisfie
your
desires
therein
.
Ecclesiasticall
Censures
,
but
rather
that
our
BB.
shoulde
bee
meanes
to
His
Maiestie
for
them
,
or
else
they
assure
vs
it
will
much
incourage
their
followers
as
in
that
which
followeth
in
the
Petition
,
they
professe
.
Now
then
to
come
to
the
Conditions
here
first
proposed
;
they
are
two
.
The
first
is
this
:
If
(
say
they
)
it
may
be
proued
in
manner
as
is
before
mentioned
,
that
we
may
goe
to
any
such
Church
,
without
committing
deadly
sinne
:
Concerning
this
their
condition
I
suppose
I
haue
already
spoken
sufficiently
,
considering
that
the
Reply
to
the
Libell
called
a
breife
Apologie
,
written
by
a
Preist
,
very
latelie
(
for
it
was
printed
Anus
.
1063.
)
saith
in
plaine
words
(
as
before
I
haue
alleadged
)
that
Catholicks
comming
to
Church
was
somwhat
more
to
be
lamented
perchance
,
then
to
be
blamed
before
it
was
a
signe
distinctiue
.
Now
that
it
is
not
needfull
that
there
should
be
any
such
distinction
,
or
if
any
should
be
,
yet
that
anie
other
rather
then
this
may
serue
that
turne
,
yea
that
this
being
so
offensiue
as
it
is
,
may
not
be
vsed
,
J
haue
already
touched
al
these
points
.
To
be
short
Bells
discourse
,
and
the
Iesuits
determination
tend
al
to
that
end
too
.
So
that
this
point
J
will
shut
vp
with
this
one
Argument
.
That
which
is
agreed
vpon
to
be
lawfull
,
by
consent
of
their
Learned
Diuines
on
their
side
,
sauing
in
respect
of
a
thing
that
may
easily
,
yea
must
necessarily
be
altered
,
they
maie
doe
without
committing
deadlie
sinne
:
Bur
Recusants
comming
to
Church
is
such
as
is
lawfull
,
but
only
in
respect
of
that
distinction
which
they
suppose
should
by
this
meanes
appeare
,
which
maie
and
must
be
altered
:
therfore
their
comming
to
our
Churches
maie
wel
be
without
deadlie
sinne
.
The
Maior
cannot
be
denied
;
But
for
the
better
vnderstanding
of
the
Minor
proposition
,
it
must
be
somwhat
vnfolded
.
The
distinctiue
signe
that
is
hetherto
spoken
of
,
is
ether
to
be
taken
,
in
respect
of
Recusants
themselues
,
as
that
one
of
them
may
by
it
knowe
another
,
in
which
sence
J
haue
hitherto
spoken
of
it
:
And
after
this
taking
of
a
distinctiue
signe
,
my
Minor
is
sufficiently
proued
before
,
in
that
such
signes
are
not
needfull
,
nether
haue
beene
vsed
in
the
time
of
Christ
,
&
his
Apostles
,
yea
they
are
manie
waies
offensiue
,
&
for
that
cause
to
be
abolished
.
Or
else
,
the
distinctiue
signe
is
to
bee
vnderstood
,
as
that
we
therby
knowe
them
to
be
Romish
Catholicks
.
If
in
this
sence
they
speake
of
a
distinctiue
signe
,
then
J
giue
them
to
vnderstand
,
that
this
signe
we
trust
not
.
For
the
Preists
tell
vs
in
the
Reply
to
a
breife
Apologie
,
that
a
man
might
lock
vp
his
conscience
,
after
he
had
hard
masse
,
and
then
goe
to
the
Protestants
Churches
,
which
we
suppose
too
manie
doe
beleiue
and
practise
;
wherof
also
commeth
that
name
of
Church
Papists
.
Therfore
comming
to
our
Churches
,
is
not
a
signe
wherby
wee
esteeme
them
that
soe
doe
,
to
be
Recusants
.
Since
therfore
by
that
signe
wee
doe
not
knowe
al
Papists
;
no
,
nether
yet
Papists
only
abstaine
from
our
Churches
,
but
sundry
others
also
,
who
haue
as
little
agreement
with
Papists
,
as
Papists
haue
with
the
Truth
that
is
not
a
true
signe
distinctiue
betwene
Romish
Catholicks
,
and
professours
of
the
Gospel
,
whervpon
your
Learned
diuines
conclude
,
your
going
to
our
churches
not
to
be
vnlawful
or
vngodly
.
What
is
performed
for
the
first
condition
let
the
indifferent
Reader
iudge
.
The
second
followeth
:
Or
(
if
it
be
proued
that
)
that
which
we
now
professe
,
(
saith
he
)
is
not
the
same
which
we
Receiued
from
our
forefathers
,
and
that
which
they
receiued
from
theirs
successiuely
,
euer
since
the
conversion
of
this
countrie
to
Christianitie
&c.
Concerning
the
Argument
wherby
the
Petitioner
supposeth
he
commendeth
their
Religion
,
because
they
receiued
it
from
their
forefathers
,
I
haue
before
spoken
sufficiently
.
But
here
he
goeth
somewhat
further
,
challenging
this
doctrine
that
nowe
they
haue
in
the
Romish
Church
,
to
haue
continued
and
come
to
them
successiuely
,
from
the
first
conversion
of
this
Country
to
Christianity
:
or
as
the
former
Petition
to
his
Maiestie
saith
,
from
the
Conversion
of
Donaldus
,
which
was
king
of
the
Scotts
,
and
became
a
Christian
about
the
yeare
of
Christ
203.
And
hath
the
Romish
Religion
that
now
is
,
wherein
we
dissent
from
them
so
great
Antiquitie
,
as
from
the
first
time
that
England
receiued
Christianitie
?
No
;
neither
yet
from
the
time
of
Donaldus
,
who
came
to
the
knowledge
of
Christ
,
more
then
a
hundred
yeares
after
this
parte
of
this
I
le
of
Brittaine
did
.
For
though
many
of
our
Chronicles
,
report
,
Lucius
,
who
raigned
over
vs
about
the
yeare
of
our
Lord
,
156.
first
to
haue
receiued
Christianitie
into
this
Iland
:
Caes
.
Bar.
●0
.
1.
p.
286.
yet
Barronius
(
whom
I
hope
our
Petitioner
will
trust
,
)
telleth
vs
that
Ioseph
of
Aramathia
who
begged
the
Bodie
of
Christ
&
buried
it
,
came
hither
out
of
France
,
and
planted
the
Gospel
,
being
sent
by
Philip
the
Apostle
,
Yea
there
are
that
affirme
,
that
Simon
Zelotes
came
hether
,
and
here
was
crucified
;
and
that
Aristobulus
of
whom
St.
Paul
to
the
Romanes
maketh
mention
,
Episcopus
Britanniae
factus
,
made
Bishop
of
Britaine
.
Yea
there
be
also
,
&
they
verie
ancient
,
that
write
that
Peter
&
Paule
preached
here
;
so
that
it
cannot
be
doubted
of
,
but
our
Conversion
vnto
Christianitie
,
was
in
the
time
of
the
Apostles
themselues
.
And
hath
Romish
Religion
continued
from
them
successiuely
?
Jt
will
not
proue
so
.
To
goe
through
al
the
doctrine
which
they
professe
,
were
a
matter
of
greater
labour
then
is
requisite
;
&
yet
because
the
Petitioner
so
faithfullie
doeth
assure
vs
,
that
if
ether
the
one
,
or
the
other
of
these
maie
be
proued
by
vs
,
they
wil
bee
ready
to
yeeld
to
our
desire
in
comming
to
the
Church
;
as
I
haue
alreadie
assaide
to
doe
the
one
of
the
thinges
they
require
:
so
doubt
I
nothing
,
but
that
I
shall
satisfie
the
other
part
of
their
demande
,
and
so
binde
them
as
by
a
double
bond
,
to
doe
as
they
promise
.
And
that
the
matter
may
be
more
plaine
,
even
vnto
the
meanest
of
that
sort
,
I
purpose
only
to
speak
of
those
pointes
,
which
are
chieflie
required
of
them
.
And
first
of
the
verie
props
that
Poperie
standeth
on
,
and
the
feete
whereby
it
creepeth
forward
:
that
is
,
the
Supremacie
,
and
Traditions
.
It
is
a
doctrine
which
Popish
Catholicks
do
hold
most
firmely
,
that
the
Bishop
of
Rome
is
supreame
head
of
the
Church
:
yea
if
we
will
giue
any
credit
to
Boniface
the
eighth
Pope
of
that
name
,
It
is
necessarie
to
salvation
to
beleeue
,
that
everie
creature
is
subiect
to
the
Bishop
of
Rome
.
But
how
will
it
bee
proued
,
that
they
,
or
any
of
them
that
planted
Christianitie
in
this
Realme
,
taught
anie
such
thing
,
that
it
might
come
from
them
successiuelie
?
It
is
certaine
the
Apostles
knewe
no
such
Supremacie
belonging
to
Peter
.
For
if
they
had
,
it
being
so
necessarie
to
saluation
,
as
Pope
Good-face
telleth
vs
,
they
had
beene
vnfaithful
Stewards
in
not
deliuering
that
doctrine
:
yea
by
their
doings
they
teach
vs
there
was
no
such
thing
.
For
the
Apostles
hearing
that
Samaria
had
receiued
the
Word
of
God
,
being
careful
to
haue
them
confirmed
therein
,
sent
vnto
them
Peter
&
Iohn
.
If
he
had
knowne
himselfe
to
haue
beene
supreame
head
ouer
them
,
he
would
haue
directed
them
,
they
should
not
haue
appointed
him
to
goe
.
And
did
not
Paul
withstand
him
to
his
face
,
because
he
was
to
be
blamed
?
It
would
be
thought
a
sawcie
part
for
anie
body
to
do
so
to
the
Pope
now
.
But
let
any
man
look
with
an
indifferent
eie
throughout
the
whole
New
Testament
,
and
he
shal
neuer
finde
anie
such
Authoritie
granted
vnto
Peter
,
from
whom
they
would
perswade
the
world
that
they
haue
this
supremacy
.
I
know
there
are
some
places
wrested
to
serue
that
turne
,
which
also
are
so
fullie
answered
in
sundrie
learned
bookes
,
that
all
the
Papists
in
the
world
,
will
neuer
be
able
out
of
them
to
proue
,
the
Romish
Vicar
to
be
Supreame
Head
of
the
Church
.
I
therefore
will
but
point
vnto
that
,
which
the
Fathers
of
the
purer
Age
of
the
Church
thought
hereof
,
wherby
we
maie
truely
gather
,
whether
they
thought
this
superiority
of
the
Pope
,
to
haue
any
good
ground
in
Gods
book
or
not
.
Howsoeuer
Cardinall
Bellarmine
,
more
boldlie
then
truelie
doth
pronounce
,
Cardinall
)
in
deed
no
simple
errour
,
but
a
pernitious
heresie
,
to
deny
that
the
Supremacie
of
S.
Peter
,
was
instituted
by
Christ
.
Was
then
the
6.
Hereticall
Councell
,
or
did
they
holde
a
pernicious
heresie
,
when
they
decreed
that
the
Bishops
of
Alexandria
,
and
Antioch
,
should
haue
their
proper
priuiledges
reserued
to
them
,
as
well
as
the
Bishop
of
Rome
had
his
?
Faustinus
,
&
others
whom
Boniface
1.
sent
thither
for
him
,
did
what
they
coulde
by
alleadging
false
Canons
of
the
Councell
of
Nice
,
to
haue
reserued
a
superioritie
to
Rome
,
but
they
coulde
not
preuaile
.
Neither
coulde
the
Popes
best
friends
then
saie
,
that
either
Christ
had
giuen
him
such
preeminence
,
or
the
Apostles
had
taught
it
,
but
onlie
they
alleadged
a
false
Canon
of
the
Councell
,
to
haue
deceiued
the
world
withall
,
as
the
story
of
that
Councell
sheweth
.
Endoxia
Emperesses
,
wrote
to
Theodosius
that
a
Councell
might
be
assembled
within
Italie
,
being
moued
thereto
by
Leo
himselfe
(
then
Bishop
of
Rome
)
as
is
there
confessed
;
and
they
were
disposed
to
speak
as
much
as
they
could
,
for
credit
of
that
See
,
yet
all
they
could
write
was
,
that
to
him
principatum
Sacerdotij
super
omnes
,
antiquitas
contulit
.
Antiquitie
bestowed
vpon
the
Bishop
of
Rome
,
to
be
chiefe
over
Priests
.
They
therefore
intreated
,
vt
locum
habeat
&
facultatem
,
de
fide
&
Sacerdotibus
iudicare
:
that
hee
might
haue
place
and
power
,
to
iudge
of
the
faith
,
and
of
Priests
.
A
verie
vnequall
request
,
made
as
it
seemeth
by
the
instigation
of
Leo
himselfe
,
perchance
pretending
the
errors
that
were
in
manie
of
the
Easterne
Churches
,
and
the
soundnesse
which
yet
the
Rom.
Church
retained
,
as
partlie
also
appeareth
he
did
.
But
the
Councell
of
Chalcedon
which
was
the
fourth
Generall
Councel
,
smelling
out
the
purpose
of
Leo
as
it
seemeth
,
did
plainelie
decree
that
the
Archbish.
of
Constantinople
should
haue
as
good
priviledge
as
had
the
Bishop
of
Rome
.
Popes
Legate
what
he
could
,
by
alleadging
again
,
a
false
Canon
of
the
Nicene
Councell
,
Quòd
Ecclesia
Romana
semper
habuit
primatum
,
that
the
Church
of
Rome
,
hath
alwaies
had
the
supremacie
,
(
so
you
see
,
forgerie
&
false
dealing
hath
bin
an
old
practise
of
the
Romish
Church
)
yet
the
Councell
would
needes
so
decree
,
crying
with
one
consent
,
Haec
iusta
sententia
,
haec
omnes
dicimus
,
haec
omnibus
placent
,
haec
omnes
dicimus
,
hoc
iustum
decretum
,
Quae
constituta
sunt
valeant
:
It
is
a
iust
sentence
,
we
all
saie
thus
;
we
are
all
pleased
with
this
:
we
all
say
thus
.
It
is
a
good
decree
,
As
it
is
said
,
so
let
it
stande
.
And
thus
is
it
plaine
enough
,
that
since
nether
Faustinus
and
they
who
were
ioined
with
him
as
Legates
in
the
Councel
of
Carthage
;
neither
Paschasinus
and
his
Associates
in
the
Councel
of
Chalcedon
,
neither
the
Emperour
&
Emperesses
in
their
Epistle
,
written
at
Leo
his
owne
Request
,
and
by
likelyhoode
vpon
his
Information
;
neither
lastlie
the
630.
Bishops
in
that
Councell
assembled
,
could
once
alleadge
any
Scripture
for
the
Popes
Superioritie
,
but
that
the
Councell
decreed
against
the
same
;
it
is
(
I
saie
)
manifest
,
that
for
455.
yeares
after
Christ
,
the
Scriptures
which
nowe
they
wring
to
prooue
the
same
,
were
not
supposed
to
avowe
the
Popes
Supremacie
.
So
that
Succession
of
this
Doctrine
wil
never
be
brought
from
the
time
of
the
Conversion
of
this
Land
to
Christianitie
:
no
there
was
no
such
doctrine
for
many
hundreds
of
yeares
after
Christ
.
But
in
deede
the
first
ground
of
that
doctrine
must
be
soughte
for
,
in
the
time
of
Phocas
that
Cruell
Murderer
,
who
(
as
before
I
saide
)
because
by
so
euill
meanes
hee
came
to
the
Empire
,
that
hee
might
with
more
approbation
keepe
his
place
,
he
was
content
to
gratifie
Boniface
Bishop
of
Rome
,
with
an
vnwonted
,
but
not
vndesired
honour
:
Magnâ
contentione
(
saith
Platina
)
obtinuit
à
Phoca
,
Eusebius
his
Cronicle
saith
,
Id
consentient●
Phoca
institutum
esse
:
that
with
much
a
doe
(
as
saith
Platina
)
Boniface
the
third
obtained
of
Phocas
,
that
the
Church
of
Rome
,
should
be
accompted
and
called
,
the
head
of
all
Churches
,
and
as
Palmerius
in
his
Addition
saith
,
Phocas
was
content
that
should
be
ordained
.
And
another
storie
saith
that
Phocas
first
obtaiēd
,
first
obtained
)
this
title
to
the
Church
of
Rome
.
So
that
now
,
somewhat
more
than
600
yeares
after
Christ
began
the
Claime
to
this
Title
to
be
somewhat
worth
,
if
the
vniust
honor
,
giuen
by
a
bloudy
Vsurper
of
the
Empire
,
may
make
a
good
claime
.
But
notwithstanding
all
that
Phocas
his
decree
could
prevaile
,
the
Bishops
of
Constantinople
,
and
the
Patriarches
also
of
Ravenna
and
sundrie
others
,
yea
all
the
Greeke
church
held
out
,
nether
wold
acknowledg
anie
such
Supremacie
in
the
Pope
,
though
it
cost
some
of
them
ful
deare
,
first
founder
of
the
Papacie
,
necessarie
to
salvation
to
beleeue
this
so
euill
a
proued
Article
.
And
yet
for
al
this
the
Church
of
Rome
thought
their
ambitious
Title
not
well
grounded
,
nether
that
men
would
for
all
Pope
Boniface
his
decree
,
that
came
almost
1300.
yeares
after
Christ
,
beleeue
the
Pope
to
be
such
a
one
:
therfore
in
the
Councel
of
Florence
about
some
8.
or
.
9.
score
yeares
since
,
they
got
it
and
some
other
such
substantiall
and
sound
pieces
of
doctrine
,
Romish
Church
,
come
to
that
honour
,
to
be
accompted
a
doctrine
to
be
beleeued
,
For
vntil
the
Councell
had
decreed
it
,
it
might
not
properly
haue
that
credit
.
I
trust
then
,
it
appeareth
to
anie
indifferent
iudgment
,
that
this
first
doctrine
which
our
Recusants
hold
,
wanteth
at
the
least
1400.
yeares
,
of
the
consent
of
the
Romish
Church
it selfe
,
of
that
succession
which
our
Recusants
imagine
it
hath
.
The
other
Propp
of
the
Romish
Church
,
is
the
doctrine
of
Traditions
,
which
that
wicked
conventicle
at
Trent
,
with
like
honour
and
affection
,
doth
receiue
and
reverence
euen
the
Traditions
aswell
belonging
to
faith
,
as
to
manners
,
as
if
they
had
beene
pronounced
from
Christs
owne
mouth
,
or
from
the
holy
Ghost
.
A
decree
subiect
to
that
reprofe
of
our
Sauivour
Christ
,
why
doe
ye
transgresse
the
commandement
of
God
,
by
your
traditions
?
For
in
verie
manie
things
,
doth
the
Church
of
Rome
expreslie
against
Gods
written
word
,
vnder
colour
of
those
vnwritten
verities
,
as
they
falslie
tearme
them
,
as
anone
I
trust
it
shall
appeare
by
the
indifferent
Reader
.
But
here
my
purpose
is
only
to
examine
whether
Traditions
be
a
fit
Touchstone
to
try
our
doctrines
by
,
and
especiallie
,
whether
we
haue
receiued
this
Rule
or
Trial
of
our
Religion
,
successiuely
from
the
Apostels
or
not
?
But
the
matter
is
plaine
,
though
the
Apostle
sometime
nāeeth
Traditions
,
yet
hath
he
noe
meaning
to
deliuer
vs
anie
Article
of
faith
,
or
lesson
belonging
to
our
saluation
,
but
onlie
such
as
are
contained
in
the
written
word
.
For
this
cause
the
Apostle
to
Timothy
calleth
it
depositum
more
then
once
,
thing
committed
,
and
already
deliuered
,
that
we
should
not
looke
daielie
for
newe
Tradition
therof
.
And
St.
Iude
speaketh
therof
much
to
the
purpose
,
exhorting
thus
striue
earnestly
for
the
saith
once
deliuered
to
the
Saints
,
mens
lawes
,
which
must
alwaies
,
as
inconveniences
are
espied
,
be
reformed
:
but
once
it
is
deliuered
,
and
that
which
already
we
haue
receiued
,
we
must
not
change
.
Keepe
(
saith
S.
Paul
)
the
true
patterne
of
the
wholsome
words
,
which
thou
hast
hard
of
me
.
So
that
we
see
they
had
a
Patterne
from
which
they
might
not
swarue
.
And
necessarie
it
was
so
to
be
,
that
they
might
the
better
obserue
the
Exhortation
of
the
same
Apostle
elswhere
,
who
would
not
haue
vs
henceforth
any
more
as
Children
caried
about
,
and
wauering
with
every
winde
of
doctrine
,
which
in
noe
wise
can
be
avoided
,
if
Traditions
should
be
the
Touchstone
.
But
as
in
the
matter
of
Supremacie
,
so
in
this
also
let
vs
see
what
the
Fathers
did
when
any
question
of
Religion
was
to
be
descussed
.
For
therby
shal
it
appeare
vnto
vs
,
whether
they
iudge
the
Scriptures
or
Traditions
,
the
fittest
meane
to
trie
our
Religion
by
.
Nether
doe
I
purpose
here
to
trouble
the
Reader
with
infinite
numbers
of
Sentences
,
which
might
be
gathered
out
of
the
Fathers
touching
this
point
.
For
there
is
not
anie
thinge
so
common
in
them
,
as
Teach
this
out
of
the
Gospels
and
the
writings
of
the
Apostles
;
or
proue
this
out
of
the
law
,
the
Prophets
,
and
the
Euangelists
and
Apostels
writings
.
J
saie
nothing
more
common
in
sundry
of
them
,
then
these
or
such
like
sentences
.
I
therfore
purpose
but
to
point
to
some
generall
thinges
which
in
their
practise
for
this
matter
may
be
obserued
,
whervpon
maie
be
inferred
,
that
the
Fathers
did
not
so
vnderstand
that
which
in
the
writtings
of
the
Apostles
may
be
read
of
keeping
that
which
they
haue
deliuered
,
as
if
it
were
meant
of
any
secret
doctrines
,
or
other
lessons
then
are
set
downe
in
writing
.
For
by
Scriptures
especially
did
they
disproue
heresies
,
Occiduntur
haereses
per
Catholicos
(
saith
S.
Augustine
)
cum
in
scripturarum
testimonijs
opprimuntur
.
Heresies
are
killed
by
Catholicks
,
when
they
are
ouerlaied
with
testimonies
of
Scriptures
.
by
the
Scriptures
confuted
.
But
this
is
in
the
Ecclesiasticall
histories
and
writings
of
the
Fathers
,
so
plaine
&
common
,
that
it
is
needlesse
to
bring
many
proofes
therof
.
I
wil
therfore
conclude
with
that
notable
Testimonie
of
S.
Augustine
:
contra
insidiosos
errores
,
Dominus
voluit
ponerefundamentū
in
Scripturis
:
The
Lorde
woulde
lay
in
the
Scriptures
a
foundation
or
ground
worke
,
against
deceitfull
errours
.
But
as
in
priuate
writings
,
Heresies
were
by
Scriptures
,
not
by
Traditions
besides
the
Scriptures
,
confuted
:
so
in
Councels
too
.
Jn
the
Councel
of
Nice
,
literarum
diuinitùs
inspiratarum
testimonijs
:
by
the
testimonie
of
Scriptures
giuen
by
inspiration
;
which
he
immediatly
before
called
the
Bookes
of
the
Evangelists
,
Apostles
,
and
Prophets
.
S.
Augustine
being
desierous
that
a
good
end
should
be
made
,
and
a
quiet
order
taken
,
between
the
Catholicks
and
the
Donatists
,
writeth
to
a
Bishop
of
their
Sect
called
Fortunius
,
requiring
that
some
peaceable
course
maie
be
thought
vpon
,
and
some
indifferent
place
apointed
,
councel
or
conference
but
with
this
condition
,
Faciamus
Codices
Canonicos
praesto
esse
,
let
vs
take
order
that
the
bookes
of
Canonical
Scriptures
be
there
ready
,
much
like
is
that
which
is
reported
of
Meletius
,
In
sede
ponatur
sacrum
Evangelium
,
et
nos
ex
vtraque
parte
sedeamus
:
let
the
holy
gospel
be
laied
vpon
the
seate
,
and
let
vs
fit
on
ether
side
.
These
things
I
haue
breiflie
touched
,
which
sundry
others
haue
fully
&
largly
handled
,
that
Recusants
may
see
,
that
the
Fathers
of
the
purer
time
,
did
not
so
vnderstand
these
words
of
the
Apostle
,
or
anie
such
like
,
Stand
fast
,
and
keep
the
instructions
or
traditions
,
which
you
haue
bin
taught
ether
by
word
or
by
our
Epistle
;
as
if
he
deliuered
one
thinge
by
writing
and
another
by
worde
of
mouth
:
For
they
acknowledge
no
other
Rule
of
faith
or
Religion
,
than
that
which
in
the
written
worde
is
contained
,
and
therfore
doe
they
so
commonlie
vrge
the
Heretickes
,
to
shew
that
they
teach
out
of
the
writings
of
the
Prophets
,
Evangelists
,
and
Apostles
:
Therby
declaring
,
that
the
written
word
(
for
that
onlie
is
to
be
said
that
it
maie
be
shewed
wheras
words
not
written
are
not
seene
but
hard
)
maie
be
Iudge
in
matters
of
Religion
.
And
therfore
S.
Augustine
calleth
This
word
the
waigh-scales
of
Truth
verie
aptlie
,
as
also
the
Scriptures
are
even
for
this
cause
called
Canonicall
,
because
they
are
the
Canon
or
Rule
according
to
which
our
life
and
Faith
must
be
framed
.
stateram
canonicam
de
scripturis
sanctis
tamquam
de
the
sauris
dominicis
,
&
in
illis
quid
sit
grauius
appendamus
,
imò
non
appendam
us
,
sed
a
domino
appensa
recognoscamus
.
Let
vs
bringe
the
Canonicall
waigh
scale
out
of
holy
Scripture
,
as
out
of
the
Lords
treasure
&
,
let
vs
waighin
them
what
beareth
waight
:
or
rather
let
not
vs
waigh
them
,
but
acknowledge
that
,
which
the
Lord
hath
waighed
.
keepe
the
Traditions
,
&c.
as
doe
the
Papists
;
yet
you
see
,
who
did
vnderstande
them
so
,
of
whom
I
trust
you
wil
be
ashamed
to
be
accompted
followers
,
seeing
that
you
seeme
by
your
Petition
so
desirous
to
bee
satisfied
for
such
points
.
It
appeareth
by
that
which
I
haue
said
,
that
not
Traditions
,
but
onlie
the
written
word
,
must
both
decide
al
controversies
in
Religion
,
and
also
be
the
ground
,
wherevpon
they
must
be
built
.
Now
that
I
may
yeelde
some
Reason
of
that
which
before
I
said
,
that
the
Persuasion
they
haue
of
the
Popes
Supremacy
,
and
this
their
doctrine
,
that
Traditions
are
of
equall
Authority
with
the
written
word
of
God
,
are
the
verie
props
that
vphold
Popish
Religion
;
you
must
confide
,
that
when
Fathers
yea
&
Scriptures
too
,
are
so
plaine
against
them
,
that
they
can
in
no
wise
wrest
them
to
serue
their
turn
,
neither
haue
anie
reasonable
colour
of
Answere
,
to
such
Arguments
as
out
of
them
are
framed
against
Popery
:
then
do
they
either
flie
to
the
Popes
Authoritie
&
Priviledge
,
to
allow
and
Interpret
whatsoeuer
is
written
;
or
to
this
other
shift
of
Traditions
,
wherby
they
would
perswade
,
that
they
haue
it
from
the
Apostles
,
and
so
they
bring
some
shew
of
Truth
,
to
that
which
is
otherwise
,
&
indeed
,
most
false
.
To
stand
vpon
euery
particular
doctrine
which
is
in
the
Church
of
Rome
receiued
,
it
were
too
tedious
:
Yet
needfull
it
is
that
Recusants
should
be
satisfied
in
this
their
Reasonable
Request
,
whether
the
Religion
that
they
professe
,
haue
beene
from
the
Conversion
of
this
Land
or
not
.
For
performance
hereof
,
let
them
aske
of
their
learned
Divines
,
Master
Whitaker
hath
trulie
reported
,
out
of
the
writings
of
Peter
a
Soto
a
Papist
of
no
small
reckoning
,
Canisius
,
Lindan
,
and
Peresius
,
al
great
vpholders
of
the
Popish
Religion
,
of
such
doctrines
,
as
themselues
acknowledge
,
they
receiue
from
Tradition
.
For
if
he
haue
written
truelie
(
as
indeed
hee
hath
)
them
the
learnedst
Divines
that
haue
beene
of
the
Papistes
in
our
age
,
whose
Bookes
the
Priests
or
Iesuits
now
are
not
worthie
to
carrie
,
do
confesse
that
which
now
our
Recusants
professe
,
almost
in
everie
point
,
is
grounded
not
vpon
Gods
word
,
but
vpon
Traditions
,
yea
and
some
of
them
late
too
:
and
therefore
not
that
faith
,
which
was
at
the
first
conversion
of
this
Countrie
.
Peter
a
Soto
he
reckoneth
these
The
offering
of
the
sacrifice
of
the
Altar
,
Invocation
of
Saints
,
praier
for
the
dead
,
The
supremacie
of
the
Bishop
of
Rome
,
hallowing
of
water
in
baptisme
;
The
whole
Sacrament
of
Confirmation
,
Order
,
Matrimonie
,
pennance
,
annoyling
,
merit
of
workes
,
necessitie
of
satisfaction
,
numbering
of
our
sinnes
to
the
Priest
.
Out
of
Canisius
he
reckoneth
these
,
4.
c.
10.
worship
of
Images
,
certaine
times
of
fasting
,
lent
,
all
that
is
in
the
Masse
,
praier
and
offering
for
the
dead
.
Out
of
Lindane
,
that
Peter
was
at
Rome
,
and
his
supremacy
,
seaven
Sacraments
too
,
are
(
saith
hee
)
by
tradition
,
consecration
of
oile
and
water
in
baptisme
,
reall
presence
,
Communion
in
one
kinde
,
that
the
Eucharist
is
a
sacrifice
,
that
it
must
bee
kept
and
worshipped
,
private
Masse
,
Confession
of
sinnes
,
satisfaction
,
Indulgencies
,
Purgatory
;
single
life
of
Priestes
,
is
by
Tradition
.
So
that
,
if
these
Learned
Divines
of
the
Papists
say
true
,
our
Recusants
may
easilie
vnderstand
,
that
all
their
Religion
is
built
,
not
vpon
the
Rocke
of
Truth
,
but
vpon
the
Quick-sand
,
of
Mens
Traditions
and
Inventions
.
Yea
and
Canus
,
who
may
wel
be
reckoned
among
the
learnedst
Divines
,
Invocation
of
Martyrs
for
helpe
,
celebrating
of
their
memories
,
worshipping
of
Images
,
In
the
sacrifice
of
the
Eucharist
,
that
the
Priests
must
make
and
receiue
with
the
body
the
bloud
also
,
that
the
Sacrament
of
Confirmation
&
Orders
are
not
to
be
reiterated
;
these
things
(
saith
he
)
and
manie
such
like
,
are
neither
plainly
,
nor
closely
contained
in
Holy
writ
.
But
what
stand
I
vpon
this
?
Fisher
sometime
Bishop
of
Rochester
,
well
knowne
to
the
Recusants
of
our
time
,
and
accounted
a
learned
Divine
in
his
time
:
granteth
that
Purgatory
and
Indulgences
,
Now
therfore
I
suppose
our
Recusants
Request
is
satisfied
.
Jt
is
plainely
shewed
,
that
wheras
this
our
Realme
was
brought
to
the
knowledge
of
the
truth
in
the
daies
of
the
Apostles
,
if
not
by
the
Apostles
themselues
:
yet
all
that
ever
the
Church
of
Rome
holdeth
,
is
of
Tradition
,
&
not
out
of
the
word
of
God
:
yea
and
for
sundrie
points
thereof
very
late
too
,
as
out
of
Fisher
I
haue
shewed
for
Purgatorie
&
Pardons
,
as
for
the
number
of
7.
Sacraments
,
the
Supremacie
,
yea
and
Purgatorie
,
they
had
their
approbation
but
in
the
Florentine
Councell
,
almost
in
our
Fathers
daies
.
But
for
those
other
,
that
are
fathered
vpon
the
Apostles
,
as
manie
of
the
rest
of
the
Popish
opinions
are
:
it
is
plaine
enough
that
the
Ancient
Fathers
in
the
Primitiue
and
purer
Age
of
the
Church
,
neuer
acknowledged
anie
such
for
materiall
points
of
Religion
,
which
must
of
necessitie
be
beleeued
,
neither
would
receiue
any
thing
,
but
out
of
the
written
word
.
Yet
I
graunt
they
vse
also
often
the
name
of
Tradition
;
somtimes
therby
signifying
,
that
which
in
the
Scriptures
is
written
for
our
learning
and
instruction
,
not
mens
Traditions
or
devises
:
And
in
this
sense
it
is
commonlie
vsed
by
Irenei
and
others
:
ab
Apostolis
traditum
est
veritatis
Evangelium
,
the
Gospell
of
truth
is
delivered
from
the
Apostles
.
Now
the
Gospel
we
know
to
bee
written
.
Yea
three
times
in
one
chap.
he
vseth
this
word
tradiderunt
,
vnwritten
doctrines
.
This
I
note
,
that
such
as
wittingly
would
not
be
deceiued
,
may
know
that
not
everie
place
wherein
anie
of
the
Ancient
Fathers
name
Tradition
,
must
make
for
the
Traditions
,
for
which
the
Romish
Church
striueth
so
earnestlie
,
&
of
which
they
make
so
great
reckoning
.
But
for
the
Recusants
sake
,
thus
I
reason
:
whatsoeuer
doctrine
was
not
taught
and
proued
out
of
the
written
word
,
the
Fathers
for
4.
or
5.
hundred
yeeres
after
Christ
,
did
not
receiue
as
the
doctrine
of
the
Church
:
But
the
doctrine
the
Recusants
now
professe
,
(
as
out
of
their
learned
Divines
before
is
shewed
,
)
is
not
prooved
out
of
the
Scriptures
:
therefore
the
Fathers
for
4.
or
5.
hundred
yeers
after
Christ
did
not
allow
it
to
be
the
doctrine
of
the
Church
;
&
so
it
followeth
that
their
forefathers
successiuelie
from
the
Conversion
of
this
land
,
that
is
,
from
the
Apostles
times
,
haue
not
beene
taughte
that
doctrine
.
Wee
nowe
looke
for
performance
of
promise
,
whereby
you
haue
assured
vs
,
that
either
of
the
Conditions
beeing
performed
,
as
I
trust
both
are
:
you
wil
be
readie
to
satisfie
our
desires
in
comming
to
Church
.
We
would
haue
some
hope
that
you
would
be
as
good
as
your
word
,
but
that
your
Blinde-guides
,
haue
grauen
(
I
thinke
)
with
a
pen
of
steele
in
your
harts
,
a
most
sottish
&
Vnchristian
perswasion
,
that
you
must
not
see
,
but
by
their
eies
,
nor
heare
,
but
by
their
ears
;
you
must
not
know
anie
thing
,
but
that
they
will
haue
you
to
know
:
and
then
bee
you
sure
you
shall
know
nothing
,
that
maie
bring
their
credit
into
any
question
,
or
their
doctrine
into
anie
triall
.
Well
said
Tertullian
,
and
most
truely
,
of
the
lawes
that
were
made
against
Christians
,
and
fitly
it
maie
be
applied
vnto
the
matter
in
question
,
Suspecta
lex
est
,
quae
probari
se
non
vult
;
improba
autem
,
si
non
probata
,
dominetur
.
The
Law
is
to
be
suspected
,
that
will
not
suffer
it selfe
to
be
tried
:
but
it
is
wicked
,
if
not
being
tried
it
bear
the
sway
.
For
I
am
sure
,
that
no
man
woulde
thinke
hee
meant
to
warrant
his
gold
to
be
good
,
that
woulde
charge
him
that
receiueth
it
,
that
in
anie
wise
he
must
not
try
it
,
either
by
Scale
or
Touch.
Yet
Recusants
,
in
matters
of
Saluation
,
are
content
to
trust
such
as
will
let
them
trie
nothing
.
By
this
meanes
,
howsoeuer
our
answering
of
this
or
anie
other
Petition
,
may
be
of
it selfe
sufficient
,
yet
if
they
whome
you
take
to
be
your
Learned
Diuines
,
saie
it
is
not
answered
,
you
must
trust
them
,
&
continue
stil
in
Ignorance
.
And
who
can
hope
that
they
,
that
partlie
vpon
discontentednes
,
partlie
vpon
vaine
intisments
,
have
entered
by
vndutiful
disloialtie
,
into
great
danger
and
disfauour
,
wil
leese
you
,
if
by
any
meanes
they
maie
hold
you
one
their
side
,
by
whom
only
they
are
mainetained
,
in
their
vnsatisfied
humour
.
So
that
Recusants
are
(
J
must
needs
confesse
)
through
their
owne
wilfulnes
or
follie
,
much
to
be
pittied
;
because
they
are
not
only
lead
aside
from
the
right
way
,
but
also
are
content
to
be
lead
so
by
them
,
that
will
neuer
let
them
returne
into
it
againe
.
Therfore
howsoeuer
your
Petition
,
maie
be
deemed
reasonable
:
yet
I
feare
you
shal
finde
alwais
(
if
God
would
giue
you
eies
to
see
it
)
your
Preists
dealing
with
you
herein
not
vnreasonably
only
,
but
also
damnable
.
But
if
vpon
such
mature
discussion
it
shall
appeare
,
that
we
can
noe
way
goe
to
your
Churches
without
incurring
god
his
wrath
,
and
the
damnation
of
our selues
;
we
hope
that
your
LL
,
will
then
forbeare
to
prosecute
vs
with
any
spirituall
censure
,
but
rather
mediate
,
in
respects
wel
knowen
to
your selues
,
or
restoring
againe
into
his
Maiesties
fauour
,
and
the
mittigation
of
such
penalties
and
vexations
,
as
for
our
Recusancie
are
daily
imposed
vpon
vs
.
Vpon
an
absurde
Supposition
,
the
Petitioner
frameth
a
twofold
Request
,
the
one
that
our
Bishops
should
not
oppose
themselues
against
them
by
Censures
Ecclesiasticall
;
the
other
that
they
should
be
meanes
to
procure
his
Maiesties
fauour
.
But
the
Petitioner
here
offereth
greate
wronge
to
Bishops
,
Preachers
,
&
Gospellers
to
all
whom
his
Petition
is
directed
,
in
that
he
imagineth
,
that
,
they
,
who
haue
this
47.
yeares
,
preached
,
taught
&
maintained
the
truth
of
the
Gospel
,
should
all
this
time
neuer
haue
vsed
mature
discussion
of
the
same
vntil
now
they
should
be
rouszed
,
as
it
were
out
of
a
slumber
,
by
this
Remembrancer
,
wheras
in
truth
every
point
of
Poperie
,
hath
so
often
beene
discoursed
,
and
discussed
too
;
in
so
many
learned
Treatises
the
impietie
therof
so
discouered
,
that
all
that
their
Iesuits
and
Preists
can
doe
,
can
neuer
couer
&
hide
the
nakednes
therof
againe
.
Yea
the
more
we
vnfold
the
plaites
of
Poperie
,
the
more
cause
we
see
to
detest
the
same
,
&
to
pray
that
our
king
and
rulers
should
haue
a
watchfull
eie
ouer
the
fauorers
thereof
.
For
what
is
Poperie
but
a
Religion
pached
vp
of
Mens
Inventions
,
as
is
before
shewed
,
a
sea
of
superstition
&
Idolatries
,
of
will-worships
;
a
Religion
contrarie
to
the
word
,
that
must
be
,
and
is
the
ground
of
True
Religion
:
wherin
trifles
and
toyes
,
are
accompted
as
acceptable
worship
of
God
;
wherin
God
is
dishonored
,
by
vndue
honour
giuen
to
the
Creatures
;
A
Religion
that
teacheth
to
disobay
Princes
,
whom
God
hath
set
in
the
throne
,
to
disobay
Magistrates
and
them
that
haue
Authoritie
,
to
poison
,
murder
and
kill
,
by
what
meanes
they
can
,
whosoeuer
they
imagine
to
withstand
their
designements
?
These
and
such
like
staines
we
finde
in
Poperie
,
when
with
mature
discussion
we
trie
the
same
.
For
your
comming
to
our
Churches
,
we
knowe
nothing
in
our
Religion
,
whie
anie
Christian
maie
not
resort
to
our
Churche
,
without
danger
of
sinning
;
nay
one
the
contrary
we
dare
affirme
,
that
without
danger
of
Gods
heavie
displeasure
,
you
maie
not
absent
your selues
from
our
Churches
First
because
Christians
are
bound
to
heare
Gods
word
,
which
is
there
read
,
yourselues
cannot
denie
it
.
Secondly
,
because
the
Lawes
of
the
Realme
require
it
,
against
which
(
vnlesse
they
require
things
vngodlie
)
al
disobedience
is
sinne
:
and
there
can
be
noe
vngodlynesse
,
in
heareing
Gods
word
,
and
godlie
praiers
.
Thirdly
,
the
not
comming
to
our
Churches
,
is
a
condemning
of
our
comming
to
be
not
good
;
which
is
vncharitable
,
vnlesse
it
be
grounded
vpon
a
better
foundation
,
then
anie
that
I
heare
Recusants
can
lay
.
Fourthly
in
comming
,
they
come
not
to
that
which
is
evil
(
for
that
is
confessed
even
of
the
greatest
Recusants
that
I
knowe
)
But
of
this
before
.
But
how
falleth
it
out
that
there
is
here
not
one
worde
of
the
Claime
of
Antiquity
of
your
Religion
?
Before
you
said
that
if
it
might
be
proued
that
you
might
without
incurring
deadlie
sinne
,
goe
to
Church
:
or
your
Religion
professed
now
by
you
,
not
to
be
of
such
Antiquity
as
there
you
claime
&c.
Now
here
this
Latter
is
quite
left
out
,
as
if
you
rued
,
you
made
that
former
offer
.
If
it
be
because
you
stand
in
doubt
(
as
iustlie
you
maie
)
whether
vpon
mature
discussion
,
that
which
you
now
professe
,
wil
be
found
to
be
al
on
with
that
which
at
the
first
was
taught
in
this
Land
,
repent
in
time
,
and
leaue
them
that
haue
so
long
deceiued
you
.
But
wee
knowing
our
faith
to
be
no
other
,
then
that
which
was
heare
at
the
first
taught
(
for
the
Apostles
nether
anie
other
whom
they
thought
fit
to
instruct
vs
,
would
teach
any
other
then
according
to
that
true
patterne
of
wholsome
words
,
great
supper
,
should
be
for
our
parts
,
by
such
Ecclesiasticall
Censures
as
we
haue
,
compelled
to
come
to
the
Gospell
of
Saluation
.
And
to
confesse
the
truth
,
I
suppose
that
we
are
rather
to
be
reproued
,
for
being
to
cold
in
this
worke
of
the
Lord
,
then
for
being
to
sharpo
,
against
you
,
who
so
stubburnlie
refuse
the
offer
of
Saluation
and
abuse
the
clemencie
that
hath
beene
shewed
.
But
what
meaneth
this
,
that
you
would
not
we
should
persecute
you
with
any
spiritual
Censure
?
Stand
you
so
much
in
feare
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
wil
not
in
anie
wise
come
to
our
Churches
.
You
wil
not
come
to
them
your
selus
,
nether
would
you
haue
vs
put
you
out
of
them
.
But
this
I
tel
you
,
when
anie
of
you
come
,
we
wil
not
keep
you
out
.
For
your
returning
to
god
,
and
to
his
Church
,
is
it
that
we
desire
earnestlie
,
&
hartelie
praie
for
,
that
God
will
worke
it
in
you
.
Now
if
our selues
see
no
reason
to
remit
the
Censures
against
you
:
lesse
cause
is
there
for
vs
to
mediate
vnto
his
Maiestie
,
that
such
dangerous
Subiects
,
as
your
verie
Religion
maketh
you
to
be
,
shoulde
without
controlement
of
Law
,
liue
within
his
Dominion●
.
Jt
is
fitter
for
vs
to
make
such
suit
to
his
Maiesty
against
you
,
as
S.
Augustine
,
(
a
man
of
singular
learning
,
and
nothing
giuen
to
crueltie
,
)
did
verie
often
make
vnto
such
as
were
Governors
about
him
,
that
by
punishments
(
so
that
not
by
death
)
they
wold
represse
the
Donatists
,
those
hereticks
;
Proconsull
in
Aphrica
,
to
Olimpius
,
also
to
Marcellinus
a
Tribune
,
and
manie
other
,
it
maie
appeare
.
So
that
the
Causes
that
wee
can
thinke
vpon
,
which
maie
induce
vs
to
mooue
anie
thing
in
this
matter
,
are
as
you
see
,
altogither
against
your
Request
.
For
indeede
by
that
which
alreadie
wee
haue
seene
,
and
by
all
likelyhood
we
may
looke
for
at
your
hands
,
so
virulent
dealing
is
in
most
of
you
,
and
so
vnbrideled
a
course
you
thinke
you
should
run
,
&
you
so
snuffe
if
you
by
anie
meanes
bee
stopped
,
that
I
am
verilie
perswaded
,
that
if
feare
of
Laws
did
not
curb
you
,
you
wold
be
(
if
alreadie
you
be
not
)
much
more
vnrulie
then
ever
were
the
Donatists
in
Aphrica
.
And
therfore
I
cannot
coniecture
,
what
you
should
meane
by
those
wordes
that
we
should
mediate
for
you
,
for
respects
best
knowne
vnto
our selues
.
If
this
iust
and
most
equall
kinde
of
triall
shal
be
denied
vnto
vs
(
saith
the
Petitioner
)
or
this
our
petition
(
like
to
the
two
former
)
bee
suppressed
without
a
satisfying
answere
;
your
wisdomes
cannot
then
but
knowe
it
will
assure
vs
,
that
in
your
owne
iudgementes
the
cause
of
our
Recusancie
,
and
constant
persevering
in
our
Religion
,
are
not
by
learned
Divines
to
be
disproved
,
which
will
adde
confidence
in
the
iustice
of
our
cause
,
&
giue
notice
to
the
world
,
how
little
wee
deserue
the
opprobrious
name
of
obstinacie
,
or
other
odious
tearmes
,
dayly
imposed
vpon
vs
:
and
it
maie
giue
cause
that
manie
will
thinke
,
that
our
goods
or
lands
,
and
the
vndoing
of
vs
and
our
posteritie
,
is
the
things
more
sought
,
than
the
eternall
salvation
of
our
soules
.
Sed
meliora
speramus
.
The
Petitioner
to
make
vs
the
more
willing
to
regard
his
Petition
,
doth
here
insinuate
,
what
disadvantage
may
growe
vnto
vs
,
if
this
iust
and
most
equal
kinde
of
trial
shal
be
denied
,
saith
he
.
Because
this
triall
hath
heretofore
often
already
been
made
by
writing
,
and
yet
the
Petitioner
still
vrgeth
further
triall
:
it
may
well
bee
that
hee
meaneth
it
shoulde
bee
by
some
Publike
disputation
.
And
indeed
some
Popish
Thrasoes
haue
made
as
great
vaunts
against
the
truth
,
as
did
that
prowde
Philistine
against
the
Host
of
the
Lord
God
of
Israell
,
and
with
much
like
successe
.
As
Campian
,
Vniversities
of
Oxford
and
Cambridge
,
as
if
hee
(
more
mightie
and
puissant
then
Hercules
)
were
able
to
overmatch
so
manie
.
So
did
Dureus
too
And
so
doe
manie
,
lesse
able
than
these
,
(
though
these
are
found
too
weake
to
performe
their
Challendge
)
rather
in
hope
that
it
will
not
be
granted
to
them
,
then
for
any
confidence
they
haue
in
their
cause
,
if
it
were
granted
.
In
the
beginning
of
her
Maiesties
daies
before
the
State
of
Religion
was
setled
,
the
Popish
Bishops
&
others
were
in
this
tune
too
.
And
when
as
good
order
was
taken
to
haue
an
Equall
Triall
indeed
,
and
that
indifferencie
should
be
vsed
,
for
searching
out
of
the
Truth
:
though
Beares
may
by
meanes
be
brought
to
the
stake
,
yet
by
no
means
would
they
be
made
to
dispute
:
but
now
by
one
Allegation
,
then
by
another
,
alwaies
shifted
of
the
matter
.
And
when
disputations
haue
bin
,
Papists
haue
gained
so
little
thereby
,
as
that
the
Cardinall
of
Loraigne
(
no
friend
to
Protestants
I
trow
)
hauing
hard
Beza
in
the
Disputation
at
Poissy
,
in
the
presence
of
the
French
King
and
al
the
Great
Peeres
there
assembled
,
I
woulde
either
this
man
had
beene
dumbe
,
or
wee
had
beene
all
deafe
.
But
what
reason
is
there
why
this
now
should
be
counted
a
iust
&
most
equal
kind
of
Triall
,
which
was
by
Clement
the
7.
(
when
the
Emperour
Charles
the
5.
and
Frauncis
the
first
French
king
,
required
a
free
Generall
Councell
for
deciding
the
questions
in
Religion
)
called
,
res
periculo
sa
pravique
exempli
:
a
dangerous
matter
and
of
evill
example
?
Jt
is
no
more
iust
&
equall
,
now
to
call
into
question
a
settled
&
well
grounded
Religion
in
any
State
:
then
it
was
,
to
bring
the
Popish
doctrines
,
which
are
builte
of
no
sure
foundation
to
a
due
triall
:
no
,
nor
so
iust
by
farre
.
And
what
further
triall
would
our
Petitioner
require
of
the
things
hee
proposeth
?
He
would
haue
it
proued
to
their
divines
,
that
without
danger
of
deadly
sinne
they
maie
resorte
to
the
Exercises
of
our
Religion
.
I
haue
before
shewed
that
this
is
made
so
cleare
to
the
Iesuits
&
Priests
too
,
who
are
the
learnedst
Divines
that
they
haue
,
by
Mr.
Bell
,
that
they
are
resolved
that
it
is
lawfull
,
so
that
it
bee
not
a
signe
distinctiue
,
as
they
suppose
it
is
,
but
indeede
it
is
not
;
for
since
manie
Papistes
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
manie
honester
then
any
Papists
,
come
not
to
our
Churches
,
moued
vpon
an
vndiscreet
zeale
.
Jf
then
neither
Papists
only
abstaine
from
our
Churches
neither
yet
al
they
,
it
cannot
be
a
signe
distinctiue
,
&
so
no
hinderance
for
their
comming
to
Church
.
Moreover
,
for
proofe
of
Popish
Religion
,
that
it
hath
not
beene
from
the
beginning
of
the
Conversion
of
this
land
from
Gentilisme
,
it
is
strongly
proued
by
confession
of
sundrie
Arch-Papistes
who
acknowledge
almost
all
that
they
teach
to
be
taken
from
Tradition
&
not
out
of
the
Scriptures
;
and
sundrie
of
those
Traditions
as
I
haue
shewed
,
are
of
so
late
time
,
that
he
must
needs
shew
himselfe
verie
partiall
,
that
can
once
imagine
they
haue
such
Antiquitie
.
So
I
trust
his
former
demands
are
sufficiently
answered
,
with
that
which
formerly
hath
bin
alleadged
,
which
(
were
it
not
for
prolixitie
)
I
could
demonstrate
in
the
particular
practise
of
our
own
countries
,
as
in
especiall
maie
appeare
in
the
point
of
the
Sacrament
(
for
which
they
chieflie
except
against
our
Service
)
the
verie
same
doctrine
which
wee
now
professe
,
Now
what
hee
meaneth
by
a
satisfying
answere
to
this
Petition
it
maie
bee
a
question
.
For
some
other
of
their
Petitions
,
require
either
Toleration
of
their
Religion
for
exercise
thereof
,
or
at
the
least
,
Immunitie
from
punishment
,
if
they
come
not
to
our
Churches
.
But
a
Christian
King
borne
and
brought
vp
in
the
Light
of
the
Truth
,
&
beautified
with
the
ornaments
of
true
learning
;
who
acknowledgeth
Gods
vnspeakeable
goodnes
towards
him selfe
,
in
aduancing
him
to
so
great
honor
,
preseruing
him
from
so
manie
perils
,
crowning
him
with
so
manie
blessings
;
whose
Religion
teacheth
him
to
pray
to
God
only
,
by
the
Mediation
of
Christ
alone
and
to
offer
vnto
him
for
his
graces
,
the
Calues
of
his
lips
,
praise
&
thanksgiuing
:
such
a
king
(
I
saie
)
cannot
be
ignorant
,
that
to
tolerate
,
a
Sect
of
People
in
his
dominions
,
that
should
cal
vpon
Saints
&
Angels
,
and
so
darken
Gods
honor
,
prophane
his
Name
,
&
despise
his
Word
,
may
provoke
against
him
,
&
his
,
the
heauie
Indignation
of
him
,
who
being
king
of
kings
,
doth
require
of
them
this
Royal
seruice
of
preseruing
inviolable
the
sinceritie
of
his
Truth
and
worship
in
their
kingdomes
.
And
looke
how
manie
commandements
there
are
to
roote
out
Idolatrie
,
destroie
Idolaters
,
abolish
their
groues
,
their
Altars
to
shunne
conversing
or
marrying
with
them
;
how
many
threatnings
against
them
that
performe
not
these
offices
;
how
many
examples
of
the
Godlie
,
commended
for
doing
them
:
so
many
Arguments
there
are
against
,
not
onlie
Toleration
but
euen
connivencie
a
such
superstitions
.
And
therfore
to
satisfy
them
,
whom
you
tearme
your
Learned
Diuines
we
thinke
it
a
thing
most
easie
,
in
respect
of
the
cause
,
yet
most
impossible
in
respect
of
the
persons
.
For
it
standeth
them
vpon
not
to
be
satisfied
,
especially
they
being
,
such
as
rather
respect
their
owne
maintenance
,
then
your
saluation
,
whatsoeuer
they
pretend
.
If
they
should
confesse
,
that
our
Reasons
satisfie
them
,
and
you
thervpon
resort
to
our
Churches
,
your
liking
of
them
will
soone
decay
,
and
their
state
must
needs
be
much
impaired
,
which
by
their
good
wils
I
warrant
you
shal
neuer
be
But
if
anie
Recusant
being
desirous
to
know
the
Truth
,
repaire
to
our
Bishops
,
or
other
in
our
Church
of
singular
note
of
Learning
(
as
you
speake
)
for
resolution
of
anie
point
in
controuersie
between
vs
and
your
Diuines
;
if
sufficient
reasons
be
not
yeelded
out
of
Gods
booke
,
and
the
purer
Fathers
,
of
that
doctrine
we
professe
,
and
against
that
that
you
hold
,
euen
such
as
your
Learned
Diuines
shal
not
be
able
to
answere
them
then
I
confesse
,
you
haue
iust
cause
to
speake
of
the
goodnes
of
your
cause
,
&
to
alleadge
your
perseuering
therein
.
But
your
cause
being
of
it selfe
not
good
,
as
we
shall
alwaies
by
Gods
grace
,
be
readie
to
iustifie
:
you
haue
no
more
cause
to
brag
of
your
sufferings
&
constancy
,
nor
so
much
neither
,
as
had
the
Donatists
,
at
whose
wilfull
yea
and
desired
deaths
,
St.
Augustine
,
The
Scriptures
therefore
,
and
consent
of
Antiquity
being
as
in
part
I
haue
shewed
in
this
short
Answer
,
so
plaine
with
vs
as
they
are
,
neither
can
you
in
continuing
Recusants
,
avoide
the
note
of
obstinacie
:
or
others
once
deeme
,
that
so
corrupt
a
Religion
as
the
Romish
is
,
cannot
sufficiently
by
godly
and
Christian
learning
,
bee
disproued
.
As
for
that
you
affirme
,
that
(
vnlesse
your
Requests
be
granted
)
cause
wil
be
giuen
to
many
to
thinke
your
lands
and
goods
are
sought
for
,
and
the
vndoing
of
you
and
your
posteritie
,
rather
then
your
salvation
,
it
maie
wel
be
that
such
vndutifull
surmises
are
often
in
your
harts
,
and
such
malitious
reports
in
your
mouthes
.
But
is
there
so
much
as
any
colour
why
any
should
so
thinke
?
Leauing
therfore
the
iuster
examination
of
this
vniust
charge
,
to
trie
whether
wee
seeke
their
goods
and
vndoing
or
not
,
to
him
who
knoweth
the
secrets
of
all
harts
,
and
shal
one
daie
reveale
&
reward
such
vncharitable
surmises
:
we
wish
vnto
the
Petitioner
and
al
Recusants
,
that
it
would
please
God
to
indue
them
with
better
grace
,
that
seeing
the
Errours
wherinto
they
are
lead
,
and
rightly
considering
of
the
blind
devotions
,
wherwith
they
are
delighted
,
they
maie
detest
such
abominations
,
and
forsaking
both
the
Pope
and
Poperie
cleaue
soundlie
and
sincerlie
both
to
our
God
and
to
our
Soveraigne
,
that
they
&
we
with
one
voice
and
hart
,
maie
singe
the
songes
of
Sion
to
the
Lorde
our
God
.
This
is
the
onlie
waie
to
hope
for
better
things
here
,
&
to
obtaine
the
best
thinges
elsewhere
.
FINIS
.