A SVPPLICATION to the Kings most excellent Maiestie,

Wherein, seuerall reasons of State and Religion are briefely touched: not vnworthy to be read, and pondered by the Lords, Knights, and Burgesses of the Parliament, and other of all estates.

Prostrated

At his Highnesse feete by true affected Subiects.

Nos credimus, propter quod & loquimur. 2.Cor.4.13. Wee beleeue, for the which cause wee speake also.

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Most high and mightie Prince,
and our deerestly beloued
Soueraigne.
So many causes concurre, wheresoeuer wee turne our
thoughts, and these most great, of reioycing, as wee
know not with which we should begin the count, nor
on which to ground our chiefest ioy. Your Maiesties direct
title to the Imperiall Crowne of the Realme, both by lineall
descent, and prioritie of blood, and your Highnesse most
quiet accesse to the same Gods onely worke, aboue the expectation of
man doe, as by most right they should exceedingly
possesse and englad our hearts: Also the thrice
fortunate vnion of the two Kingdomes which not seldome
in former times haue beene much infestuous one to
the other and this after so sweete a meane, as by rightfull
deuolution of both Scepters to the immediate issue of eyther
Nation, cannot but in semblable proportion multiplie
and aduaunce our ioyes; nor can wee any waye doubt, but
that the strength of the Monarchie now made inuincible
by the vnion will euer bee most able to preserue
these our ioyes vnto vs, and make them perpetuall, eyther
Kingdome beeing such a fortresse and countermure to other,
and both so abounding with men and shipping, as no
forraine enemie, how Potent soeuer, vnlesse hee first bee
weary of his owne fortunes, dare euer aduenture to offend
or picke quarrell vnto: Likewise the hope and strongest affiance
which your Maiesties raigne ouer both nations yeelds, of
reducing the bordurers of eyther Countrey to Christian order:
of turning to commoditie the vast quantitie of ground,
which, by reason of the sauage demeanor among them, hath,
time of minde layne waste and vnoccupyed: and of enioying
peace, commerce and trafficke with all Nations, a
blessing most soueraigne, and which already is lighted on vs
in good measure: Then, the vnspeakable benefite of your
Highnesse fitte yeares to gouerne, and your long and successefull
experience in the affaire, being the Arte of Artes, and
office of God, farre more intricate, difficult and combersome
than any other kinde of ministration, or state of life on earth:
Then also the speciall consolation which all men take in your
Maiesties regardefull loue towarde the Nobilitie of the
Realme, as hauing already restored some to their lost dignities,
and endowed others with honor and authoritie in State:
Lastly, to omit other infinite particulars of lesse moment, the
good triall of your Highnesse prowesse, wisedome, iudgement,
clemencie, bountie, compassion, the edification of
your exemplar life of like force to your subiects, for fashioning
their maners therevnto, as were the twigges of party
colour, which the Patriarch Iacob laide before the flocke of
sheepe he had in keeping, at the time of their conceiuing,
the noblest disposition of our young Prince and his brother,
the rare vertues of their Queene-mother, our most respected
Princesse, and the hope of such store of children from both
your bodies, as may to the worldes end most renowmedly
spread and perpetuate the royall coniunction, name, and
family: We say, all these, and other like gratious respects
doe so aboundantly replenish our hearts with ioy, as no
temporall thing can more in the world. And to the end these
our ioyes may euer inhabite in our soules prosperously without
change or diminution, we your Maiestes reuerently affectionate
subiectes, doe prostrately beseech your most Princelie
consideration, to commiserate our grieuous and long indured
pressures for confessing the Catholike Romaine faith;
the all onely meane as we vndoubtedly beleeue of sauing
our soules eternally.
We doe not presume our dread Soueraigne to begge the
alowance of some fewe Churches, for the exercise of our Religion,
not yet the allotting of any Ecclesiastical liuing towards
the maintaining of the Pastors of our Soules a benefit that
is not denied by the Princes and State politique of other
Countries, where diuersitie of religion is tolerated, and infinite
good found to arise thereof, but the onely degree of
fauour that we seeke at your Maiesties hands in this case, is,
that out of your Princely compassion, you would be pleased
to reuerse the penall lawes, enacted by our late Soueraigne
against Catholike beleeuers, and to licence the practise of
our Religion in priuate houses, without molestation to Priest
or lay person for the same. For this most gracious Prince
we intreate, for this wee shall euer continue our humble petitions,
and the suite being as our faith assureth vs for the
not abolishing of Gods noblest cause and honour vpon
earth, and no wayes against the peace, strength, or safetie of
the Kingdome, but rather much conuenient if haply not necessary
for the good preseruation thereof, and also, for that
the obtaining of the suite would bring vnspeakable renowme
to your Maiestie, withall the chiefest Rulers of
the Christian world, and endlesse comfort to thousands
who otherwayes liuing against their conscience, must needs
abide in continuall horrour of Soule wee cannot thinke it a
breach of duetie, and lesse thinke it a point of disloyaltie, euer
lowly to solicite, yea petitionarily to importune your Maiestie,
for the happy graunt of so manifolde, farre-spreading
and Vniuersall a blessednesse. And because we would not
be thought to speake vnaduisedly in the premisses, we craue
leaue of your gratious Maiestie to adioyne a few briefe reasons
for remonstrance of that which is said.
I. The world knoweth that there are three kinds of subiect
in the Realme, the Protestant, the Puritane, and the
Catholikely affected, & by general report, the subiect Catholikely
affected is not inferiour to the Protestant or Puritane,
either in number, or alliance, or generositie of spirit and resolution.
Which multitude or third kinde of subiects, would
through the benefite of the dispenall vse or toleration of
their religion, hold themselues infinitely obliged to your Maiestie,
and be ready in all occurrences very willingly to sacrifice
their liues and last drop of blood in any seruice soeuer
belonging to the defence of your Maiesties person, crowne,
or dignitie: whereas being debarred of the said fauor and
freedome of conscience in which consisteth the true comfort
of soule, and all Christian courage they must be forcibly
driuen to lament their hard fortunes, to lye groaning vnder
their crosses, and consequently without spirit or forwardnesse
in action, vnapt for any imployment, as persons ouerwhelmed
with griefe and desolation of their most piteous and miserable
state.
2. Againe, the Puritane, as he increaseth daily aboue the
Protestant in number, so is he of a more presuming, imperious,
and hotter disposition and zeale, euer strongly burning
in desire to reduce all things to the forme of his owne Idæa,
or imagination conceiued, and therefore by discourse of reason
not vnlike the enterprise being to be paralleled by many
examples to attempt the ouerthrow of the Protestant, and
bring the kingdome, especially the Ecclesiasticall state to a
paritie or popular forme of gouernement, if the Catholike
perchaunce the powerablest let thereof were once extinguished:
and to extinguish him, no meane more potent,
than to forbid and punish the exercise of his religion. And
what confusion, hauocke, and effusion of blood such an attempt
would worke in the common-weale, it is easie to coniecture,
whiles the Puritane with his complices, and such as
thirst an infinite number to haue matters in scuffling, to impugne
on the one side, and the Bishops, Deanes, Canons, and
the greatest possessors of spirituall liuings, with all those that
do adhere to them, defend on the other side, and either partie
stiffely and violently persecuting other, as is the custome
in such commotions, without regarde of God or country.
Which disastrous and most deadly mischiefe cannot in probability
approach, or euer growe to head, so long as the Catholik
findeth fauour with your Maiestie, in enioying the free
vse of his religio~. Or put case the Puritane should euer aduenture
to make such an attempt. yet the oddes against him hee
hauing two sorts of aduersaries, the Protestant, and the Catholikely

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affected by the foresaid fauor are much much greater
then any way in reason or likelihood the victorie may bee
iustly doubted of.
3. Moreouer, toleration of Catholike religion seemeth
very conuenient for strengthning and securing your Maiesty
against all worldly attempts forraine and domesticall. Against
forraine in respect the cause why any such trouble should be
once intended, must needes bee in all probabilitie the restoring
of Catholike religio~, which pretext or cause is quite remooued
by your Maiesties graunt of the free exercise thereof.
Or if it should fall out, that notwithstanding the happinesse of
the said most soueraigne fauour, any forraine Prince, or Princes
confederated, either on enuie of your Maiesties greatnesse,
or vpon feare of what consequence the vnion of the three
Kingdomes might prooue in time, should be so intemperate,
as either to incite compaines within the Realme, or inuade
vpon the aboue named pretence, no doubt but all Catholiks
would eftsoone disclose the practise, & most willingly straine
the vttermost of all their possible forces and resistaunce for
withstanding the said enterprise, made by whomsoeuer, and
vnder what shadow of title or authoritie soeuer. And if intestine
warre or any vproare should happen thorow any disloyaltie
of the subiect or other accident, there can be likewise no
doubt the Catholike religion teaching all temporall obedience
to Princes, and more seuerely censuring and punishing
all sortes of rebellion, then doth either the Puritane, or the
Protestant doctrine but that all Catholikes would presently
flocke to the banner of your Maiestie, and with the effusion of
their best bloud first guard and protect your royall person,
and then defend all and singular your Highnesse rightes
and prerogatiues. A bounden duety, as our selues doe right
willingly acknowledge, and the contrary a most detestable
and treasonable offence, neuerthelesse in readinesse & performance
of our seruices heerin can not but increase your
Maiesties strength and saftie of the Crowne and Realme: the
things we desire to haue beleeued, and would remonstrate.
4. Furthermore, both the auncient Philosophers and
the States-men of latter time doe write, and common sense
proclaymeth, that the glory, puissaunce and stablenesse of a
kingdome, consist more in the true vertue and goodnesse,
than in the store and multitude of subiectes; because vertue
begetteth glory, and is the cherisher of fortitude, both which
disdaine nothing more than treachery, and basenesse of mind,
the common Slewces which conuey into all estates all that is
dishonourable. And it is seldome, if euer seene most noble
King that they who are constant, obedient and faithfull to
God in the religion they beleeue, are not likewise true, subiectiue,
and faithfull to their King in all duties appertaining.
For as grace, the feare of sinne, and the loue of heauen doe
worke them to the performing of the one; so will the same
grace, feare and loue the neglect being of equall damage in
both induce them to obserue the other. Nay, they both are
so neerely allied, depend so absolutely one of the other, and
are alike essentially lincked together, as the one cannot bee
either laudably or indifferently fulfilled, and the other not
accomplished.
How constant and faithfull the Catholike hath carried
himselfe in the religion hee professeth, it appeareth by this,
that neither the paying of twenty pounds a moneth, only for
not going to the Protestants church, or where his ability
could not affoord so much, there the leesing of two partes of
his liuings, & the vtter forfeiture of all his goodes, nor making
of Priestes the feeders of their soules to bee traitors, and
their receiuers, felons lawes and penalties that neuer had similitude
of instance or president in the world either did or
could make him to denie, or exteriotly to disguise his religion,
or relinquish to practise it: proofes, in all vnderstanding most
sufficient to conuince, that he dreadeth God, feareth to offend
his conscience, and that he christanly seekes to saue his soule.
And if so, then as wee thinke there cannot iustly be made any
doubt, but that he will likewise shew himselfe obedient and
duetifull to his Soueraigne in al things that belong to temporall
alegeance, or wherein soeuer the omission may taint or
endanger the safetie of his soule.

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Of that which is said, wee would, vnder your Maiesties
gratious leaue, inferre, that the Catholike subiect is if any
other the glory, strength and perpetuitie of the Kingdome,
because he principally seeking heauen in this world, and will
not for the world be diuerted, cannot be treacherous or disloyall,
or vndutifull to your Highnesse, but in euery seruice,
and distresse occurring, valiant, resolute and most faithfull. By
which it seemeth manifest, that if the Lawes of our deceased
Queene should not be repealed; but more, if they should bee
re-established a rigor which in it selfe presently imbarketh
vs into calamities alas your Grace doth not only thereby
depriue your imperiall crowne and realme of the best meriting
affections, and suppressingly disable those your subiects,
who otherwise woulde for their qualities stand your Maiestie
and their Country in good seruice, and do much longer for opportunitie
to make knowne their readinesse that waye; but
your Highnesse by the same shall also giue occasion to the
frailer sort, of aduenturing their Soules to euerlasting damnation,
by dissembling their faith and religion. Which inconstancy
and vnmanly part of theirs, how little credite or reputation
it ought to bring vnto them, or is cause of trust to your
Maiestie, wee leaue that prudent and heroicall example to informe
your Highnes, which Nicephorus lib.6. cap 35. and others
record of the Emperour Theodoricus, who seeing a special
minion of his to haue changed his religion, thereby to please
and wind himselfe into greater fauor, iudged him to lose his
head, saying Si Deo fidem sinceram non seruasti, qoumodo mihi
qui homo sum, conscientiam sanam præstabis? Thou that hast violated
thy faith with God, how is it possible thou shouldest
keepe thy fidelitie with me being a man?
5. Besides, the good that to our vnderstanding, would
redound to your Highnes, and the whole realme, by the
grant of a toleration, is manifold and very great, for that the
same could not but beget and foster a right earnest and zealous
æmulation, or holy strife among your Maiesties subiects,
differing in religion, who should exceed the other in duty, seruice
and loue towardes your person and affaires, whiles euery
one enioyed the freedome of his conscience, a meane of all others
most likely to make your owne state and person very
secure, renownable and blessed: your kingdomes opulent,
peacefull and inuincible: your subiectes studious, seruiceable
and louing, and in all imployments pressing to surpasse one
the other in care and diligence. Then the which, nothing can
be thought that is either more happy, more glorious, or more
generall, and which earthly heauen, if it be any other way to
bee attained, it seemeth soonest, by graunting a toleration of
religion, and by indifferently preferring the Professors, according
to euery mans desert, quality and sufficiencie: beecause
all beeing in this manner interested in your Graces fauour,
and vnpartially tasting the sweete thereof, can not bee
but all fastest vnited in the defence of the Realme, and in tenderest
safegarde of your Maiesties person, crowne and dignitie.
6. Neither would toleration of Catholike religion blesse
your Maiestie and all your seuerall Dominions, with the happines
præcedent onely, but the same would also inuite all the
Catholike Kings and Rulers in Christendome being incomparably
more in number and potencie, than are the Protestant,
Puritane and Lutheran Potentates to seeke and continue
a true and reall league, both of peace and amitie with
your Highnesse the sourse and selfe life of princely felicitie:
and make your Maiesties choise of matches for your children
farre more noble, rich and ample, in regard no Catholique
Prince will refuse to entertaine, yea to sue for like treatie,
where toleration of his Religion, is by Royall assent permitted.
7. It is affirmed in holy Writte, that Mercy and Trueth
preserue the King, and his Throne is established by clemencie; Avowances,
which before they were written, the great Monarch
Artaxerxes well obserued and trusted vnto. For ruling
ouer many nations, and hauing subdued the whole earth vnto
his dominion, concluded neuerthelesse with himselfe as
it is read in the book of Esther Ga.13.v.z To gouerne his subiects
with clemencie and lenitie. And the reason is plaine, for
that the loue of the subiects soonest and most wone by these
vertues is the stro~gest castel in the world, an army if any other,
most puissant, & a bulwarke inexpugnable. And as nothing ca~
sit so neere a christian mans Soule, as the religion he beleeueth:
so vndoubtedly no mercie, no clemencie, no lenity, of
what nature, or in what matter soeuer, can relish so sweete, so
lastingly grateful, so forcibly binding, rauishing, & as it were,
coniuring the hearts of subiects, as doth the mercy and benignity
which is shewed in licensing freedom of conscience &
the exercise of religion. So that by permission of Catholike
religion a religion, that of all other kindes of religion,
hath most and worthiest Professours in other Kingdomes
that next border vpon your Highnesse, and neither the least,
nor meanest sort of subiects within your own realme your
Maiesty may make millions in and without your territories,
so entirely and affectionatly deuoted to your person, crowne
and posterity, as no attempt, no danger, no tumult can arise,
wherein your sacred Maiestie shall not finde present and securest
harbour.
8. In few wordes, for what we are loath to be tedious to
your Maiesty, in multiplying of reasons, beside the pleading
of these and other like regardfull Motiues that might be alleadged,
which doe all directly stand for tolleration, we further
thinke vnder your Maiesties correction that the permission
of the libertie wee intreate, is, neyther in reason, of
State, a thing hurtfull, nor by the doctine of Protestants vnlawfull
to be granted. The first is cleare by the example of
Germanie, Fraunce, Poland, & other Countries, where diuersity
of religion is licensed by supreame authority, & the like found
peace, wrought and established thereby, as both make the
saide Dominions and Territories to florish, and coulde neuer
though oft laboured be brought to passe by force or warre
or bloud-shed. The other likewise is as little doubtfull, if not
better knowne, the Protestants bookes, their Pulpits, their
priuate writings, and Discourses sounding nothing more,
whilst they had not the Sword and Scepter on their side then
that it was vnlawfull, tyrannicall, yea diabolicall, & antichristianlike
to punish any for matter of meere conscience, faith
and religion. And the fauour we sue for, is but the benefite
of that position which they held for most true and scripturall:
so that if they should now depart fro~ that doctrine, they
must needes giue the worlde to see, that either then they did
wittingly maintaine the position against truth, onely to serue
their owne turne withall an ingrauen blemish or generally
erred in that point of doctrine a blot of no lesse discredit vnto
them which breathing clemencie, did most recommend,
and gaue greatest increase to their religion.
And if the Petition we prostrate, and do most suppliantly
begge of your Maiestie, be neither preiudiciall to matter of
State, nor repugnant to the doctrine of the religion established
and regnant in the kingdome, as the proofes afore going
seeme to make plaine, we hope there is no other exception
that can iustly impeach, and many seuerall respects that
may much further the obtaining of our request at your Graces
hands. The religion, that vnder your Highnesse fauour,
we sue to haue tolerated, is the selfe same religion, and no other,
to which our country was co~uerted
fro~ paganisme, and which,
both al the christia~ kings of our nation
Edward the 6. a childe, onely
excepted & also al your Highnes
Predecessors in the crowne of Scotland, euer publikly professed,
& for the zealous maintenance whereof, your Maiesties
great grandfather Iames the fourth
was worthilye surnamed Protector.
2. A religion which by the testimonies
of all antiquity was the
primary religio~ that euer any heathen
Nation, conuerted Christian, did professe: and the
Wisedom of heauen commandeth, not to transgresse the ancient
bounds which our Fathers appointed, Pro.22.28 but contrarily,
to abide in that which wee heard from the beginning.
1.John.2.24.

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3. A religion, of whose communion and felloship the
founders of other religions, or the reformers of our Churches
faith if they more desire to be so called were once, and
went out; and consequently their doctrine newer, and lesse
auncient then ours: and therefore as we beleeue, not the good
seede, but the cockle that was sowen after. Mat.13.24. And that
we neuer going out of any knowne christian societie for the
whole world cannot tell your Grace out of what Church
we departed, when, how, and where as did the former, the
Apostolicall markes of false beleeuers, namely, Iohn.2.19.
To go out from others: Iude 5.19. To segregate themselues, & Rom 16.17.
To make dissensions and scandalls, contrarie to the doctrine
they had learned, cannot belong to vs by any possible application,
nor by any sleight or deuise shifted from them.
4. A religion whose first Instituters, except Christ and his
Apostles, or after-deuisers cannot be named by any of our
Aduersaries, nor can they all shew that peece or fundamentall
point of our faith, either of late or sithence the Apostles
time defined, which was
not formerly beleeued, and
the contrary thereof neuer
taught by the Romane
Church. Wherefore in our
vnderstanding it is euident,
that the religion we professe
is not, as it is slandered to be,
a deuise or inuention of man,
nor neuer was contrary to it
selfe in doctrine; but whatsoeuer
hath beene in latter ages
explicitiuely defined, the
same was alwayes, not onely holden true from the beginning
in our Church but also implicitiuely beleeued for the infallible
authority thereof.
5. A religion, that hath confuted & outlasted seuerall hundreds
of heresies, which manifoldly diuided in themselues,
did yet euer giue hands to the ouerthrow of this one, but neuer
found other rock than it, on which they were broken, or
tooke their confusion by. Which semeth infallibly to demonstrate,
That the weapons of our Churches warrefare, are not carnall,
but as Saint Paul 2.Cor.10.4. writeth of the true doctrine
mighty to God, vnto the destruction of munitions, destroying Counsells,
and al loftinesse, extolling it selfe against the knowledge of God,
And that our church and religion euer conquering their oppositors,
and neuer conquered by them, is that kingdome
which the Prophet saith Dan.2.44. Shall breake in peeces and
comsume all other kingdomes, and it selfe stand for euer.
6. A religion, that erected and built all the Churches,
Hospitalles and ancient Colleges in Christendome, endowed
them with liuings, instituted the Vniuersities and Seminaries,
distinguished the multitude into parishes, proportioned the
Tithes, annexed the glebeland, founded the Bishoprickes, limited
the Dioceses, decreed Ecclesiasticall lawes and immunities,
enacted all the old Lawes of our Realme, and did for
that they would not be vacant without fruit, as the Apostle aduiseth,
2.Pet.1.8. in the knowledge of our Lorde Iesus a thousand
good workes besides, of which the religion regnant reapeth
daily benefite, and could not without such our Churches
prouision and ordinances, euer haue carried the exterior shew
it doth.
7. A religion, that in three ages together had
not three open aduersaries in the Christian world,
who contradicted or impugned her doctrine, or
beleeued another forme of faith, then that which
she then and now teacheth. And the Wisedome
of the eternal God alluding to his Church affirmeth,
that in the multitude of people consisteth the glory of a
King; and in the small number, the ignominy of the Prince.
8. A religion, whose chiefe professors and spreaders
thereof to other Nations were alwaies of a knowne holy life,
and semblable death, and the protoparents of all other religions,
men of a much contrary note: and we are sure by the testimony
of Gods word, that the good and bad tree are to bee
kowne by their fruites.

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9. A religion, to which the famousest Emperours
and Kings of the world haue bowed their Crownes,
presented their giftes, reuerenced her Prelats, obeyed
their censures, yea and hath at this present many of the greatest
Monarchs and Potentates on earth to her Professors, patrons,
and foster-fathers: So as of the Romane Religion onely
these ensuing passages and propheticall prædictions of
holy Scripture must, of force, take their verificatio~, or remaine
as yet being the latter yeares or euening of the Church vnfulfilled:
The Gentiles shall feare thy name, O Lord, and all the
Kings of the earth thy glory. Againe, All Kings of the earth shall
adore him, all Nations shall serue him. And in an other Prophet,
Kings shall be thy nursing Fathers, and Queenes thy Nurses.
And againe, Gentiles shall walke in thy light, and Kings in the
brightnesse of thy vprising. Places which to our iudgement most
euidently conuince, that not onely some Kings of the earth
shall professe and cherish true religion, but that the greater
number of all christian Kings shall embrace and aduance the
same. Now, it is most certaine, and as cleare as noone day, by
all Antiquities, Proofes and Chronicles of the worlde, that
there was neuer Emperor, nor till this age, any one King vnder
heauen, that intertained or professed Protestant religio~.
10. A religion, that from the first floure of her infancie euer
had and still hath to her beleeuers, infinite multitudes of either
sexe, professing Pouertie, Chastitie, and Obedience, the
three chiefe Euangelicall counseles obserued of the Apostles,
practised by those who were counted of greatest
holinesse, most highly commended by all Antiquitie, not
onely as diuine helpes to perfection, but also as beautifull ornaments
in Christs Church, raising the professours to supreme
degree of grace and glorie.

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11. A religion that hath beene testified by the bloud and
sanctitie of such Martirs and Confessors as our Aduersaries
themselues allow of, and hold them glorious in heauen; and
either all the points of her doctrine, or the most controuerted
and weightiest, witnessed by euidence of most authenticall
miracles, by the records of all ages, any by the discussing censure
& approbation of general Councels, the highest consistory
on earth, and oracles of greatest infallibility, as being the
sentences of all the best learned in the world assembled together,
and holpen in the affaire by the presence of Christ our
Sauiour, Mat.18.20.&.28.20. by the assistance of the Holy
Ghost, Ioh.14.16&16.13.& Act.15.20. and by our Lords
promise and prayer.Iohn.17.17.Luk.22.31.
12. A religion vnchanging and of admirable consent in
her doctrine, hauing euermore the same bounds of faith in al
places, and not varying in euery country and state as do other
religions which haue not one supreame head, & an acknowledged
power to define, but make the letter of scripture misinterpretable
by euery contentious spirite the onely touchstone
and chiefe Iudge of all differences in faith, whereby so
many opinions and formes of religion may be squared out,
as there be priuate fancies raigning.
13. A religion, which by the grant of our Aduersaries,
hath had for the last thousand yeeres and more, the custodie
of the sacred Bible, of the Apostles, Athanasius and the Nicene
Creede, and preserued them from perishing by Pagan,
Iewe, or heretike: yea, and from whose hands or Treasurehouse,
the Religion nowe established, not onely receiued all
the parts of Scripture she maketh vse of; but also learned the
forme of Christening, Marrying, Churching of women, Visiting
the sicke, Burying, and sundry otherlike, as their books,
translated out of ours, doe declare. And therefore our religion
must needes be the elder. Nor can it be tolde as wee can
easily tell all other sortes of Religions what former Society
we did euer supplant or inuade, or tooke from it, eyther our
first possession of the Scriptures, forme of Sacraments, or any
other Ecclesiasticall rites or ceremonies.
14. A Religion, that instituted the feastes, the fasting
dayes, and all the goodly ceremonies, and solemne obseruations,
which are yet vsed though many other pared away and
commaunded in the Protestant religion, as the festiuities of
Christmas, Easter, Ascention, Whitsontide, and the Eues and
feastes of the Apostles, likewise the fastes of Lent, and Ember
dayes, abstinence on Fridayes & Saturdayes, much holesome
and very commodious to the Common-weale: Semblablie
the rites & sacred formes kept in Coronatio~s, installements,
and in all other sortes of solemnities, that cary eyther state,
decency or veneration with them.
15. A religion, that founded the Ecclesiasticall censures,
and sortes of discipline, as suspension, interdiction, excommunication,
irregularity, degradation and the like, and was also
the author of the Cannon law, studied throughout the vniuersal
Christian world, & many pointes, both of her censures,
lawes and discipline, practised by the protestants themselues.
16. A religion that onely hath canonized her professors
for Saints after death, and celebrateth their annuall memories,
whereby their names euer liue in honor, and all posterity incited
both to glorifie God for his graces bestowed on them, &
also studiously to imitate their vertues. Whereby that affeueration
of the Prophet is verified. Thy friendes O God are very
much honoured of me. Psal.138.17. Likewise that saying of Ecclesiasticus
fulfilled, Ca.39.14. Nations shal declare his wisedome,
and the Church speake forth his praise: & also the rites of friendship
and true loue obserued, which is to loue our friendes
friend for our friends sake, & incomparably more the Saintes
of God, for their and our loue towardes God.
17 A religion, whose refuse & reuolted priests are deemed
lawefull and sufficiently ordered to preach the worde of
God, to minister Sacraments, and to exercise all spirituall iurisdiction
in the protestant and Puritane Congregation. A
proofe, which seemeth vnanswerable, that our Church is the
true Church: for were her doctrine false, she teaching in many
pointes as she doth, it must needes follow that shee is the
synagoue, if not the arch-synagoue of Sathan, and consequently,

C3

ne hath, nor can possibly haue God and the diuel being
so contrary authority, to initiate and make lawful & compleate
Ministers, for exercising spirituall faculties in the true
Church. Neither is the Protestant Minister or Bishop comming
to our Catholike fraternity as many come of the first
sort reputed other then for meere lay men without orders.
18. A religion, to whose antiquity and veritie of most
parte of her doctrine controuersed, the fashion of euery
Church, Chappell, and Chancell, the recordes of euery Hospitall
Colledge, and Abbey decayed, yea, euery auncient sepulchre,
church-window, and graue-stone, do bring & giue
apparrant euidence, as things all wearing her bagdes, & contestifying
her elder childrens faith, deuotion and piety.
19. A religion, whose groundes & foundation are so rockie
and sure, and the proofes and testimonies alike infinite,
ample, aboundant, and vnanswerable, as the Protestant himselfe
assayled by the Puritane and other sectes,
knows not how to defend positio~s encountred,
but by flying to the strengths & impregnable
arguments of the Catholike Romane Church &
her doctors.
20. A religion, that teacheth not the broade
and large, but the narrow and straight way, such as
holy write affirmeth the way to heaue~ to be as
annuall confession to a Priest, pennance,
restitution, satisfaction, prescript, fasting daies,
set times of abstinence, performa~ce of vowes,
one vniforme stiute of faith, mortification
of the old man, and the like Iniunctions, neyther
obserued nor imposed by other Religions, but
rather liberty in their stead, and yet al of them
directly and plainely prescribed in holy Scripture,
except onely the appointment of prescript
time for confessio~, fasting, & abstinence, a power,
and perogatiue, left to the wisedome and ordering
of the Catholike Church, of whose Prelats
our Sauior himself saith, He that heareth you,

18

heareth me, and he that despiseth you, despiseth me. Which
authoritie also was giuen to the Bishoppes of the olde Law,
and of consequence more to the chiefe Prelates of the new
Law, Hee that shall waxe proude, refusing to obey the commandement
of the Priest, shall die by the decree of the Iudge.
Deut.17.12.
21. A religion, for whose defence, the Title of Defender
of the Faith, was first giuen to the Kinges of our Nation; the
Title of Most Christian, to the kings of Fraunce, of Most Catholike
to the kinges of Spayne: the still retayning of which
Titles dooth argue the allowance of her iurisdiction. And
there is no one of the auncient Fathers, who doth not vnderstand
these wordes of the Prophet, to be onely meant of this
Church, The Nation and Kingdome that will not serue thee, shall
perish. Esa.60.12.
22. A religion, into whose society and profession, whosoeuer
truely entreth, by and by liueth in more awe of God, &
feare of sinne, and changeth his formerly to the better: and
of the other side, whosoeuer leapeth out, and departeth from
her fellowship and communion, beginneth incontinent to
leade a worse life, then whiles he liued her child, & frequented
her Sacraments. Of both which there be store of examples,
and of the latter too many, verifying what is said, and
not vnknowne to thousands, yea, the case is so familiar, as it is
now growne into a Prouerbe with many: That the protestant
religion is good to liue in, but the Papist religion good
to die in.
23. A religion, which now hath, and had in all ages, the
most famous men for wit, learning, reading, iudgement vertue
and true pietie qualities of all other, likeliest to discerne
and abandon error to her Teachers and Doctors, and euer enioyed
the like store of such lights, as our Oppositors had neuer
reason to compare with, or if they do, the extant Monuments
in schole, positiue, & mysticall diuinity, and in all other
literature, will quickly shewe the inequalitie and disproportion
of comparison.
24. A Religion, whose publike, and Church seruice is
executed with that maiesty, honorable grauity, and reuerence,
and the seueral partes, and ceremonies thereof so aptly
and admirably composed, and ordered for annuall commemoration,
& representing of our Sauiours incarnation, birth,
life, passion, buriall, resurrection, ascention, of the comming
downe of the holy Ghost, of the mystery of the Trinitie, and
of other passages, as well of Christ our head, as of his members
the Saincts, as it begetteth, feedeth, and reneweth singular
deuotion in the actors, and hearers, and is also so comfortable
in her Sacraments, especially so easing, and acquieting
soules in the Sacrament of Penance, as no testimony, or demonstration
vnder heauen, is, or can be, of like feeling proofe
for the real goodnes and veritie of that Sacrament, as is the
supernaturall, sweetest, and diuine consolation tasted therin,
and in the Sacrament of the Eucharist.
25. A Religion whose secular and religious Cleargie liue
without wiues, free from care of prouiding for children, and
the latter sort no way distracted with the affaires and encumbrances
of the world, but encloistered, passe their whole time
in prayer, watching, fasting, in continuall study of scriptures,
and in daily exercise & dispute for full & perfect vnderstanding
of them: Helpes that doe most further the attaining of
truth, and such as are not found in the aduerse party, & which
in common reason Catholick diuines being not inferior to other
diuines in wit, or other talents shew, that our teachers
God being no acceptor of persons are more likely to haue vsing
fitter meanes for the same the true intelligence, & vnderstanding
of scripture, then are our aduersaries, or co~tradictors.
26. A religion of which the foure acknowledged Doctors
of holy Church were both professors, and stout defenders as
their owne works apparantly beare witnesse.
S. Ambrose liuing 64. yeares, and dying in the
yeare of our Lord 397. purposely and approuingly
wrote of exorcismes vsed before baptisme,
of vnction in baptisme, of the perpetuall
alienation of infants from the sight of
God dying without baptisme, of remission of
sinne by a Priest, and who, as S. Paulinus recordeth
in his life, heard auricular confessions, & so
wept in hearing, that he caused teares also in the
penitents. He likewise wrote of the real presence
in the Sacrament of the Altar, & of adoration
therevnto to be done. He obserued, & co~mended
the Lent-fast calling it the precept of
Christ our Lord. In like maner he wrote of
Purgatorie, of mingling water with wine in
the chalice, he vsually said Masse, wept bitterly
in the execution of the dreadfull mysteries, and
made prayers to be said by Priests before
Masse for duer preparation therunto. Therefore
vndoubtedly neither Protestant nor Puritane,
but a Catholick Bishop.
S. Hierom liuing 91. yeres, & dying the yere of
our Lord 420. wrote two bookes against the
Apostata Monke Iouinian, & two other treatises
against the lapsed Priest Vigilantius, in confutation
of their strange, and exorbitant points of doctrine:
namely, that marriage was of equal merit with widdowhead
or virginitie: That all meates might be eaten vpon all dayes,
notwithstanding any ecclesiasticall sanction to the contrarie:
That fasting had no reward with God: That there was no disparitie
of merits in this life, nor difference of glory in the next:
That those who with a full and entire faith had receiued grace
in baptisme, could not after leese the same. The positions
of Iouinian. The phansies of Vigilantius thefe. The single life, or
vnmaried state of Priests is opprobious, Saints were not to be
worshiped, nor praied vnto, nor their reliques to be reuere~ced,
& the tapers or waxe-lights about their toombs were the ensigns
of idolatry, the rete~tio~ of worldly substa~ce better the~ volu~tary
pouerty, & the solitarines of Monks a thing vituperable.
Against all which assertions, S. Hierome directlie, and of set
purpose wrote, and wrote in some choller and anger, adding
for reason, or excuse, fatebor dolorem meum, sacrilegium tantum
patienter audire non possum, I will confesse my griefe, I am

D

vnable patientlie to heare so great sacriledge. Therefore vndoubtedly
neither Protestant nor
Puritane, but a Massing Priest,
Hermit, a great Pilgrimage goer,
a visiter of holy places, and
reliques.
S. Augustine liuing 76. yeeres,
and dying the yeere of our Lord
430. wrote a booke De cura pro mortuis gerenda, Of care
to be had for the dead by the sacrifices of the altar, praier, and
almes. Three bookes De libero arbitrio, in the proofe of free
will, a booke De operis Monachoru~, of the labour of Monks,
wherein he approueth their state, and consequently also the
vowes of pouertie, chastitie, and obedience: A booke
De Side, & operibus, of faith, and workes, prouing aboundantly
in it, as the principall scope, & end intended, that a sole faith
without good workes is not sufficient
to saluation: He alloweth,
and celebrated the consecration
of aultars, and the annointing of
them with Chrism. Also he maketh
mention, and requireth that
the signe of the crosse should be
made in the foreheads of the beleeuers, and on the water, and
Chrism, with which they are regenerated, and annointed.
Likewise he himselfe most submissiuely, and earnestly inuocated
the blessed virgin Mary,
S. Michael, S, Gabriel, S. Raphael,
the Quiers of Angels, Archangels,
Patriarks, Prophets, Apostles,
Euangelists, Martyrs, Confessors, Priests, Leuits, Monks,
Virgins, and of all the iust. In
briefe, he resolutely affirmeth,
that after diuorce, neither the partie
delinquent, nor innocent can
marry againe, the other liuing, without committing the
crime of adulterie, and in like manner agnizeth and testifieth
the veritie of the fiue Sacraments, denied, and surnamed
bastard Sacraments by the aduersarie, to wit, the
Sacrament of Confirmation,
Extreme vnction, Order,
Matrimonie, and Penance.
He also sharplie rebuketh
those that either neglected to
heare Masse, or did not stay in
the Church so long as to the end
of Masse, or shewed them selues
so cold and wearisome in Gods
seruice, as to speake to the Priest
to abbreuiate, or be short in his
Masse. Therefore vndoubtedlie
neither Protestant, nor Puritane,
but a Monke, institutor of
Monkes, and strongest maintainer
of our Catholike doctrine.
S. Gregory was first a Monke,
then chosen Abbot, then created
Cardinall, and afterward elected
Pope of Rome. In which dignitie
he liued 13. yeares, and odde
moneths, and died the yeere of our Lord 604. He wrote in
the allowance of Images, approued the making of
pictures in the walles and windowes of the Church, terming
them the instruction, or bookes of the vnlearned, and
reprehended the breaking, or defacing of them onely
vpon abuse which some ideots committed as a thing not
lawfull, and scandalous. Hee appointed the Monke
Preciosus to say Masse 30. dayes together for Iustus his fellow
Monke deceased. He relateth two miracles which
God, through the sacrifice of the Masse, most admirablie
wrought. One, vpon a Captiue, whose setters so often fell
off, as his wife beleeuing him to be dead, procured Masse
to be said for his soule. The other vpon a Shipman named
Baracha, who through the same most sacred and propitious

D2

oblation was, being reputed to be drowned, very miraculouslie,
and deliuered after shipwrack. Hee augmented
the Letanie, ordained the stations at
Rome, incited to the going on pilgrimage, &
visitation of holy places. He greatly affected
to see, & reuerence the coate of S. Iohn Euangelist,
and trusted to receiue spirituall profit therby.
He sent a piece of the Holy Crosse, Powder
filed off from S. Peter and S. Paules chaines,
some of S. Iohn Baptists haire, and the reliques
of other Martyrs, to seuerall great personages
for benediction, and venetration sake. He
trauailing in the gowt, and enforced oft to keep
his bed for his greater ease, rose notwithstanding
to say Masse vpon festiuall dayes, as himselfe
wrote of himselfe to Eulogius the Patriarcke of
Alexandria, & also approuingly witnesseth that
Masse was daily said at Rome in veneration
of Saints. He wrote a letter to Melitus to tell S.
Augustine our Apostle then consecrated Bishop
of Canterburie, that he should not destroy the te~ples
of the idols in our countrie, but breake the
idols, and sprinckle holy water about the same
temples, build aultars, and put reliques in them.
Therefore vndoubtedlie neither Protestant, nor
Puritane, but a Monke, and Pope, & zelous propagatour,
and patron of Catholick religion.
To say, that the assertions & points precedent
were Næui patrum, the moales or blemishes, that shewed the~
to be men subiect to errour, and not to haue seene all things,
were in our iudgement idlenesse inough, and greatest repugnancie;
for let the~ be holden for Saints, or saued soules which
we thinke no man of modestie, or yet of Christianitie, will deny
it followeth directly to be impossible we meane if they died
in the vnretracted faith they professed in their bookes, as
hitherto none of those who are most against our religio~, euer
durst to make open doubt thereof that the foresaid positions,
and points can be false, because if they should be false, & they
containe, as then they should doe, very damnable superstition,
and highest idolatry, as approuing vaine doctrine, vaine
reuerence, vaine sacraments, vaine and impious rites, and adoration
of bread in stead of God, then which, nothing is more
abhominable or idolatrous it cannot be, most assuredly it cannot
be, eue~ by the principles of our co~mon Christia~ faith, that
the foresaid doctors be Saints in heauen, but contrarily, most
accursed reprobats in hel, vnderstanding as is before rehearsed,
that they died in the beliefe they mainteined in their writings.
Againe, to say, they vnderstood not the Scriptures, as well
as doth the best learned Protesta~t, or Puritan, & that through
such faile, & lack of heauenly guidance, they vnwittingly slided
into their errors, were to imagine Chimaras, or some thing
that were more strange, & monstrous: for what helpe enioyeth
the Protestant, or Puritane, that they enioyed not? & they
had many which the other haue not. They were a thousand
yeeres, and more, neerer vnto Christ, his Apostles, & their Disciples,
then the eldest Protestant, or Puritane, that can truely
be named, & consequently as like, if not more like, to heare, retriue,
& learne the truth, the~ any of the other two Professions.
They made Comments vpon all, or the most difficult parts of
holy Scripture, they beate out the waye, and vnsealed the
hard and hidden mysteries thereof, they laide the groundworkes
of schoole, diuinitie, brake the yce, and reconciled
all the differing passages, which in the letter seemed to impugne,
or contradict one the other.
Or must it be conceiued, that these holy men working, and
thorow-piercing into the selfe bowels, and abstrusest depth of
all diuinity, and that very excellently, by the graunt of our aduersaries
themselues, could so mainly and contradictorily erre
in matters of lesse difficultie, as are the pointes controuerted?
No, no, it cannot iustly be so conceiued, but rather, that the infinite
prouidence & goodnesse of almighty God, because he
would not haue so sacriligious a conceit harbored against the
principall Doctors of the Church, hath in euery of their liues
& deaths miraculously attested the contrary, if so much credit

D3

at least may be giuen to the written liues of Saints, compiled
by venerable personages, & receiued by many ages, as there is
giuen to the relatio~ of Plutarchs liues, or Cæsars Co~mentaries.
S. Paulinus reporteth that S. Ambrose, being on a certaine
time in Rome, was inuited by a noble woman there, to
come, & say Masse in her house, who yeelding to the request,
and other woma~ sick of the palsey vnderstanding therof, caused
anon her selfe to be brought in a chaire, into the roome where
S. Ambrose was, and kissing his garments, presently therewith
recouered her health, & the perfect vse of her limbes. Againe
the same author recordeth, that Iustina wife to Valentinian
the Emperour, hiring a murtherer to kill S. Ambrose, for the exceeding
hatred she bore vnto him, who co~ming into his cha~ber,
& lifting vp his arme with his sword drawne, to giue him
his death, incontinent, his arme waxed so stiffe, and benummed,
that he could neither strike therwith, nor moue the same
but in co~fessing which was no lesse miraculous who employed
him in so outragious a fact, the vse of his arme presently returned,
& he became as nimble therein as euer before. Other
proofes of Gods speciall loue towards this Saint, might be alledged,
as his miraculous electio~ to the Bishoprick of Millan,
his long extasie, with which he was taken at the altar, whe~
S. Martin Bishop of Turon died; his prediction of the day of
his death, before he fell sicke: the three visions or admonishments,
giue by the voice of God himself, to Honoratus bishop
of Vercella, for his repaire to the said saint, whe~ he lay a dying,
and for ministring vnto him his last Viaticu~, the body of our
Lord: These, we say, might be alleadged for the testimony of
his holinesse. Neuertheles we will content our selues with the
rehearsall onely of that mircale which Paulinus mentioneth
of an obstinate Arian, who being present at a sermon of Saint
Ambrose, sawe and was thereupon conuerted an Angell to
stand at his eare, whilst he was preaching, & appeared to suggest
vnto him the words he spake to the people. All which are
euident arguments of the saints true faith, his peculiar fauour
with God, and of the vndoubted veritie of his doctrine.
Touching S. Hierome, although both the ioynt censure of
the Mileuitane Councel, consisting of 59. Bishops, whereof
S. Augustine was one, giuing him the attribute Holie in
his life time, and the testification of S. Gelasius, and of
70. other Bishops in session with him, surnaming him blessed,
and most blessed after his death, bee argument sufficient to
prooue his sound faith and holinesse; as also that our Sauiour
most comfortably appeared vnto him in the houre of his
death, as Marianus Victorius, and other writers of his life,
affirme: Yet because we desire to be more full in this point,
we thinke it necessary, hauing choise of miracles, to recite a few
of many. S. Hierom drawing neere to his ende, the blessed
sacrament of the Altar was brought vnto him, which hauing
receiued, and holding his armes acrosse ouer his breast,
sayd the Hymne of holy Simeon, and presently as that was ended,
there appeared so glorious a light in the
roome where he lay, as the exceeding brightnesse,
and splendor thereof piercing and dazeling the
beholders eyes, none that were present could any
while endure to looke thereon; which continuing
some space, companies of Angels were seene,
odoriserous smels felte, and a voyce heard, saying,
Come my beloued, it is time that thou receiue thy reward for thy labours
manfully sustained in my cause. Being dead, the blinde,
deafe, dumbe, and sicke were healed, some by touching,
some by kissing his body. Likewise the possessed brought in
presence of the corpes, the diuels going out of them, cryed.
Holy Hierome, why doest thou thus greeuously torment vs? thou
wert alwayes our scourge, both liuing, and now dead. What neede
more recitals? God seemed so wonderfully tender, and zealous
of his seruants fame, and honor, as when a certaine
Heretike enraged with enuy, against the working of the foresaid
miracles, and wishing that the body were burnt; himselfe
was presently by fire descending from heauen, consumed
to ashes: wherevpon many other infected with the same heresie,
were perfectly conuerted. Wonderful things! but they
are saintes that reporteth them, saints that wrought them, and
God is admmirable in his Sainti.

D4

We haue beene long in the Narrations precedent. Wherefore
our briefenes in the two that follow must be the greater.
Possidius Bishop, & discipline of S. Augustine, who liued almost
forty yeres familiarly with him, as himselfe writeth, affirms
that he knew S. Augustine, both when he was priest, & after
he was Bishop, to haue beeing absent expelled diuels from
out the possessed, by meanes of his praiers, & teates for them:
And that in his death-bed, he cured a sicke-man, by laying
his handes vpon him, whome God by vision had commanded
to repaire to that end vnto him. By which miracle
his diuine goodnesse intended no doubt, as it were with his
owne hand, and seale, to testifie to the world, and all posterity,
the holinesse of his seruant, and the trueth, and piety of the
doctrine he had taught.
Concerning S. Gregorie, his receiuing of an Angell, and
of the Lord of Angels in the persons of poore Pilgrimes
to his table, is sufficient proofe of his sanctitie, and of Gods
extraordinary loue towardes him. And that he taught no hereticall,
superstitious, or false doctrine, it is likewise manifest,
by the sitting of the holy Ghost on his head, in forme of a
Doue, at the time of writing his bookes, as Petrus Diaconus
a deare familiar friend of S. Gregories, and much conuersant
with him, witnesseth to haue seen most often. How powerable
also this holy Doctors prayers were with God, it well
appeareth by this, that for the conuersion of an incredulous,
& misbeleeuing woman, thinking the bread which her
selfe had made, could not be chang’d into the body of Christ
he both turned a sacred host into appearance of flesh, and after
againe into the forme of bread, as it carried before. Which
with other manifold miracles of his, most clearely testifieth
that he was neither of ill life, nor ill beliefe, but holy in the
one, and Apostolicall in the other.
Neither did the said foure Doctors a consideration of
much importance differently teach, or one impugne the other
in any of the pointes of doctrine aboue mentioned, but
they all concurred in one vniformity of opinion without contradiction,
or least shew of dissent. Yea not onely these foure
most renowned Clearkes, the chiefe lights of Gods Church
next after the Apostles, agreed most vniformelie, as we haue
said, in the foresaid controuerted points of religio~, but all the
primitiue writers conspired likewise in the same. As in proofe
of the sacrifice, vse, and holinesse
of the Masse. Clement consecrated
Bishop of Rome by S.
Peter Dionysius Areopagita S.
Pauls disciple, and by him
ordained Bishop of Athens:
Ignatius S. Iohn Euangelists auditor,
and by common consent of
the Apostles assigned Bishop of
Antioch. Irenœus scholer to
S. Policarp, & he scholar to S. Iohn:
Pope Anacletus the fourth fro~
S. Peter: Pope Alexander the
second from Anacletus: Pope
Telesphorus the second from Alexander,
with others their next successors,
Higinus, Pius,
Anicetus, Soter, all receiued
Saints, and Martyrs. Also the Liturgie
of the Church of Rome deliuered
by S. Peter, the Liturgie of
the Church of Hierusalem written
by S. Iames, the Liturgie of
the Church of Alexandria composed by S. Marke, the Liturgie
of the church of Milan made by S. Barnabas. The Liturgie
of the church of Cappadocia, compiled by S. Basil.
The Liturgie of the church of Constantinople set forth by S.
Chrysostome: And likewise the Liturgies of the Æthiopian,
Syrian, and Armenian churches, which al with some other do
most cleerely witnesse the sacrifice, vse, and veneration of
the Masse, and doe also approue the ceremonies, and diuine
mysteries represented, and expressed therein.

E

In like manner for proofe, and direct euidence of the ancient
practise, fruite and obligation of auricular Confession,
S. Clemens, S. Dionysius, S. Irenœus,
Orige~, Tertullian, S.
Cyprian, Lactantius, who so
highly aduanceth Confession, as he
maketh it one distinctiue note of
the true Church, S. Athanasius, S.
Hilarie, Pacianus, S. Basil,
S. Chrysostom, S. Leo, with
other writers of best note in euery
age since Christes time hitherto.
And as the Primitiue and ancient
Fathers and Saints doe yeeld their
aboundant testimonie in confirmation
of these two points, so do they
vndoubtedly also affoorde, if this
place would giue leaue, to particularize,
very ample euidence in all
the other points before mentioned,
and in question betweene vs
and our oppositors. Nay, if we may
be so bolde as to deliuer our opinion
plainely without concealing
ought in this matter: the manner
that our aduersaries vse in citing places out of the auncient
Fathers against vs, is but the studie of meere wrangling,
and no other then a demonstratiue token of an exceeding
contentious spirit, wilfullie affecting to blindfolde and mislead
it selfe. For were they sincere and loued trueth aboue all
things, they could not possiblie dismember, wrest and pick
our sentences of their workes, in the order and to the purposes
they doe, not letting to racke their wordes to a sence
which the writers neuer meant: yea contrarie oftentimes
euen to the generall scope and drift of those bookes, whence
they cull the peeces they alleadge, contrarie to the euident
letter and plaine passages of their other writings, contrarie to
the faith they professed, liued and died in; contrarie to the
religion of the age they wrote in; contrarie to the doctrine
of the Church that first admitted them for Doctors, or receiued
them for Saints; contrarie to the profession of their liues
and state of vocation; contrarie to the language and nature
of their owne deedes; to the titles and dignities they helde,
and the opinion and censure which all former ages retained
of such their parcels of writing. So that words, and words
commonly disioynted from that went before, or followeth
after, must ballance, and beare more sway and credit for condemning
vs of error, then the writers liues, selfe-deedes, their
practise profession, other their workes, or neuer so many apparant
testimonies of theirs to the contrarie for the truth of
our religion.
27. A religion, of whose doctrine and communion in
Sacraments all the Saints in the Kalender, the patrons of
Churches & countries, conuerters of nations to Christianitie,
all personages of either sexe memorable for holinesse, for renouncing
the world, for mortifying their appetites, for surrendring
their wils, or for any other excellent, and true vertue,
were, & so liued, & died, as the authenticall legends of their
liues, and other ecclesiasticall writings doe testifie, and beare
apparent recorde to the whole world.
28. A religion not destitute of any kinde of proofe; but
her positions confrimable by Scriptures, by Apostolicall institutions,
by Councels oecumenicall, and prouinciall, by Fathers,
Doctors, reason, histories, Chronologies, prophesies,
visions, reuelations, miracles, traditions, and by all these, and
other like heads, we say, confirmable, without wrest, straine,
or flying to tropes, or figuratiue speeches. So as these wordes
in the Canticles seeme only verifide of our church, and religion,
Thy necke that is the puissance of Christs Church is as
the towre of Dauid, which is built with bulwarks, a thousand
shields hang on it, all the armour of the strong.
29. A religion, which beginning at Ierusalem, hath as
a riuer through the length of her course euer more and more
increased, and spread it selfe, as it was prophesied that the

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Church of Chirst should, I will giue thee saith God the
Father to God the Sonne nations to thine inheritance which is
his Church and the endes of the earth to thy possession: All
nations shall run vnto her. All people, tribes, and tongs shall
serue him. The sonnes of strangers that is of the Gentiles
shall build vp her walls, and their Kings do seruice vnto her. Now
that these, & innumerable other like predictions & prophesies
are only found true, & fulfilled in our Catholike Roman
church and religion, both the seuerall conuersions of nations
vnto her, and the infinite mulitude dispersed euery-where of
her beleeuers, do, as nothing can more, clearely testifie: And
how greatly it spred it selfe, euen when it first put forth after
the death of our Sauiour, appeares by the seuerall people &
nations to whom S. Paul directed particular Epistles, namely
the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians,
Thessalonians, Hebrews, by mission of the Apostles into
al quarters of the world to preach the same, by S. Peters
writing to the Iewes dispersed in Pontus, Galatia, Cappadocia,
Asia, and Bithynia, by the contents of the 2. & 4. Chap. of the
Acts of the Apostles, where the conuersion of 8000. is specified
through two Sermons preached by S. Peter. Likewise
what ample, and most meruailous increase it
took afterward in the seco~d age, Iustinus Philosophus,
Ireneus, and Tertullian do witnesse.
And so doth Eunapius Sardianus a prophane writer, and enimy
of Christian religion, Eusebius Socrates with others
for the third age.
And touching the succeeding Centuries, to the end it may
appeare how our Catholike religion did in euery age spread
and dilate it selfe according to the former prophecies, we wil
recite a few of many Nations that were conuerted in euery
Country to the same.
In the fourth age were co~uerted the Bessites, Dacians,
Getes, & Scythians by S. Nicetas Bishop of Dacia to the
Catholik Roman faith. The Morins, & Neruians by Victricius
Bishop of Roan. And within the compasse of this centurie
S. Hierome also writeth, that other Nations were conuerted,
as the Armenians and Huns, adding that troupes of
Monks came daily from India, Persia, & Æthiopia vnto him.
In the fifth age the Saracens by S. Euthymius Monke,
and Aspebetus. The Burgundians vpon this motiue of seeing
Gods especiall and most singular fauours and protection
towardes the Romane Christian Monarchie in times of distresse.
The Scots by Palladius,
sent by Pope Cælestine, the
French by S. Remigius Bishop
of Reims, and S. Vedastus Bishop
of Arras.
In the sixth age the Northerne
Picts by S. Columbus
Abbot. The Goths by Leander
Bishop of Seuil. The Bauarians
by Rupertus Bishop of
Wormes. The Barbaricinians by
Fœlix Bishoppe, and Cyriacus
Abbot. The English by S. Augustine,
a Benedictine Monke, sent
by Pope Gregory the Great.
In the 7. age, the Flemings by
Eligius: the Westphalians by
the two Eualdes, after honored
with the Crowne of martirdome:
multitudes of Spaniardes
by Andonius, chiefly through
the miracle he wrought in calling store of raine from heauen
by his prayers, when in seauen yeares before there
had fallen none in that place: The people of Franconia
by Chilianus sent by Pope Cuno: and the
Frisians by S. Willibrode an Englishmen, imployed in that
holy worke by Pipin King of France & Pope Sergius the first.
In the eight age, the Hassits, Thuringians, Erphordians
and Cattians by S. Boniface, an English Monke:
the Lumbards by Sebaldus sent by Pope Gregorie the second.

E3

The Iewes of the Cittie of Berythum by the bleeding
of a Crucifix, which the said Iewes had contumeliouslie
stabbed, and the blood whereof cured all diseases. The
two Saxon Dukes Witekindus and Albion, by a miraculous
sight which Witekindus sawe whilst he was but in a
new and doubtfull disposition of becomming Christian, to
witte, a faire childe descending from the Priests handes
into the mouthes of the receiuers, when, celebrating
Masse, hee deliuered the sacrament of the Altar to Communicants.

Witekindus sawe this vision at Wolmerstadium the feast of
Easter, when the Campe of Carolus magnus lay there.

In the ninth age, the Danes, and Suethens, by S. Ausgratius
Monke: the Bulgarians by S. Ioannicius: the Rugians
by the Moonks of Corbeia: the Morauians, by Withungu~:
the Rhossits vpon euidence of the mircale ensuing. They
demaunded of the Priest, whom their Emperour Basilius Macedo
sent vnto them to teach them the Christian Catholike
faith, by what powerfull and diuine signe, he would witnesse
the truth of his doctrine. The signe was, that if the booke
wherein the saide doctrine was written should not burne being
cast into the fier, then they all with one accorde would
presently beleeue and receiue his doctrine. A great fier was
made, and the Priest putting the booke which was the holy
Bible into the middest thereof, said with a lowde voyce,
Glorifica nomen tuum Christe Deus, Christ our God glorifie
thy holy name. The flames gaue place to the booke, and
the booke laye so long in the fire as the people themselues
thought meete, and when it was taken out it appeared
sound, whole, and no one leafe either scorched or blemished.
In the tenth age the Polonians
by Ægidius, Tusculanus,
and others, sent by
Pope Iohn the 13. The Sclauonians
by S. Adelbert, and the
Hungarians by another
Adelbert surnam'd their Apostle.
In the eleuenth age the
Vindians, and multitudes of
Prusslans, beside the reclaiming
of the lapsed Hungarians.
In the twelth age, the Pomeranians,
the Noruegians, by
Nicholas an English Moncke, employed in that holy worke,
by Pope Eugenius the third: The which Nicholas was afterward
chosen Pope of Rome, and named Hadrian the fourth,
and gaue the dominion or Ireland to king Henrie 2. with
condition of propagating the Christian faith there; of preseruing
the rights of the Church entire, and inuiolated, and
of paying a yeerely pension of a penny for euery house in
the Kingdome.
In the 13. age, the Liuonians, by S. Medardus, the Lituanians by
the Knights of S. Marie, the
Emperour Cassanes with innumerable
Tartarians.
In the fourteenth age, Azatines
Emperour of the Turkes, the Isles of
the Canaries, the reuolted Lituanians,
the Cumans, the Bosnians,
the Lipnensians, the Patrinians, and
other Sclauonian nations, Pope
Clement the 6. and Lewes king of
Hungarie.
In the fifteenth age, the Samogetians
the kingdomes of Bentonine,
Guinea, Angola, & Congo.
In the sixteenth and last age, to speake in generall, without
descending to any particulars, more prouinces, Nations, and
numbers of rich Kingdomes, and Empires, were brought to
the knowledge of Christ, and embracing the Catholike Romane
faith, by the labours of the Dominican and Franciscan
Friers, and the fathers of the societie of Iesus, God attesting
his cause and truth by seuerall miracles, then all Christendom
twice, yea perhaps more then thrice tolde, contained before:
which, beside the record of all Cosmographies, and Histories
of this subiect, may plainely bee demonstrated in that before
the last Centenary, or not many yeeres different, the Christian
Religion extended not it selfe beyond the riuer Ganges Eastward,
and the Isles of the Canaries in the West, which scope
and space is counted no more then of an hundreth & twentie
degrees; but the circuite of the world, which is now sailed,
and euery, or most where, ports of Christians found therein, is
of three hundred and three-score degrees, which is full out
thrice as much.
The fewe precedents most renowmed Prince collected
out of many that might be added, doe very cleerely shew, not
onely that the aboue rehearsed, and other prophesies, and promises
of God of dilating the place of his Tents, and of spreading
out the curtaines of his Tabernacle, that is, the boundes of his
Church, Christs Spouse and temporall Kingdome are to
the eye fulfilled, in the encreasing societies, & continuance of
our religion, but that also the Word of wisedome, and the Word
of knowledge graces giuen by the testimonie of Saint Paul,
in the Church, by the holy Ghost, to the profite of others
haue their residences in the teachers of our religion, and that
in how eminent & most powerfull manner, the conuersion of
the former Nations beareth most apparant witnesse, for there
can be no doubt made, but that some, if not the most parte of
the foresayd Nations and sortes of people, were of excellent
dexteritie and iudgement, and therefore very vnlike that they
were ledde away, specially from the religion and rites they
were bred and borne in, without store of Solide and substantiall
reasons moouing them thereunto. And it is as little questionable,
whether some of them were not also of a knotty,
vntractable or vntameable nature, of a prowde, obstinate and
hawtie disposition, drowned in vncleanenesse, and delighting
in the varieties of libertie: lets and strongest impeachments of
imbracing the dicipline, pureness & austeritie of our Christian
catholike religion: and the conquering of them a plaine
demonstration that their Conuerters all stoute professors of
the Romane religion taught that doctrine, which the Prophet
calleth a law, conuerting soules Psal.18.8. and the Apostle,
the liuely and forcible word, more piercing then any two-edged
sword Hebr.4.12. Likewise that they fought not with the leather
sheathe, the letter onely of Scripture, but with the letter
and true sense, which onely is the Sword of the spirit, that
reacheth vnto the diuision of the soule. Ephes.6.17.Heb.4.12. The
bright Candle Luke 11.37. that illuminateth those that sit in
darkenesse. And the seede to which God promiseth to giue rayne
for the rich fructifying thereof. Luk.1.79.Esa.30.23. And finally,
that they were also true imitators of the Apostles in doctrine
and office, as becomming Fishers of men, Matth.4.16. and
Mark.1.17. drawing them out of the Sea of infidelitie, into the
harbour of Christianitie, a badge or attribute giuen to the Apostles,
and verified in none but in catholike teachers. Neither
did then, nor doth now the word of wisedome and knowledge,
1.Cor.12.8. a gift proper to Gods Church worke in
our catholike teachers vpon Infidels onely, but the same extended
and still extendeth his power and diuine efficacie to
the bringing forth of as rare or more rare effects, vpon beleeuing
Christians, namely, in exciting men and women of
all ages and estates, euen Kings, Queenes, Emperours,
and Empresses to relinquish the world, renounce the pleasures

F

and delights thereof, and deuote and bind themselues to
a poore, chast, and obedient life, vnder the commaund and direction
of others: Of which religious companies some eate
no flesh but in time of sicknesse only, or other necessitie, and
obserue both silence, and solitarinesse, as do the Benedictines;
some neuer eate flesh at all, weare alwayes shirts of haire, go
not forth of their Cloysters, nor speake to their fellowes but
with leaue, as do the Carthusians: some neither eate flesh, egs,
nor white-meates, and fast three parts of the yere, as do the
Bonbomes; Some discipline themselues sundrie times in the
weeke, or daily go bare-foote, touch no money, haue nothing
in proper nor in common, and beg their foode from dore to
dore, as do the Capuccines: some attend the sick in all diseases,
assist them with ghostly counsell, prouide them Sacraments,
and burie their dead bodies as do certaine fraternities: some
clense vlcers, and festered sores, nor refuse any office, how base
and loathsome soeuer about impotent criples and lazars, as do
the Nunnes of S. Elizabeths order: And all these, with other
diuers orders, that after another manner labour to mortifie
themselues, and do good to others, lie vpon no other beds but
of straw, rise at mignight, sleepe little, and spend much time
in prayer, and meditation. Which are no conditions of life, that
either make prouision for the flesh in concupiscences, Rom.13.14.
or do seeke to accomplish the desires, Galath.5.16. or serue the voluptuosnesse
thereof, Titus 3.3. sinnes which the Apostle forbiddeth
but rather formes of life that crucifie the flesh, with her
vices, and concupiscences, Galat.5.24. do naile them to the Crosse
with Christ, Galat.2.19. and render both the world crucified to
those that so liue, and them to the world, Galat.6.14. Vertues
which by the testimonie of the same Apostle make their dooers
the seruants of Christ, Galat.5.24. and to liue now not they, but
Christ in them, Galat.2.20. Effects of no false religion.
30. A religion, from which Countries eyther departing,
or mingling other doctrines with it, made present wracke
of their former felicities, falling either into flat Apostasie, or
most lamentable bondage, or both. The instances are: The
Goths, while they remained Catholike, florished
and enlarged their territories, but becoming
Arians, were shortly expelled thence by the
Hunnes, then Infidels: The like, and by like occasion
befell the Dacians, Mysians, and Pannonians,
by inuasion of the Hunnes, Gepides and
Rugians. The Dalmatians, Gaulls, Britanes,
Spaniards, and the Africans by superinducing or
mixing, one the heresie of Manichas, another the
heresie of Vigilantius, the third the heresie of Pelagius,
the fourth the heresie of Priscillian, the last
the heresie of Donatus, with the Catholike religion,
were conquered, and supplanted, the Dalmatians
by the Turke, the Gaules by the French, the Britaines
by the English, the Spaniards by the Goths, the Africanes by
the Vandals: To which may be added the Germanes, wasted
and subiected by Attila to the seigniory of the Hunnes, after
the Arian heresie had rooted it selfe in seuerall quarters and
prouinces of their Countrey: The inhabitants also of the citie
Iulinum, who being conuerted to the Roman
faith, and falling againe fro~ it were all consumed,
both cittizens, and cittie with fire from heauen.
Touching the Countries in the East, after they
began to dishonour themselues with new doctrines, they so
fast ran headlong therein, an inseperable propertie of all heresie,
because they are vnbounded, and lacke a defining and
binding power that in short while after, to witte, in the
raigne of Heraclius the Emperour, there were on foote sixteene
seuerall sortes of beleefe: but what followed?
First, Chosroes king of the Persians sacked Ierusalem,
and much weakened the Empire: Then,
Heraclius the Emperour turned Monothelite
Mahomet that infernall monster, being made the
Captaine of the Saracens, tooke Syria & Ægypt,
Ann. Dom 635. Mesopotamia, An.Dom.639.
and afterward all Africa: Finally we thinke that

F2

in the reuolution of the 15. first ages, the Nation or kingdome
cannot be named, which forsaking the catholike Romane religion,
or not keeping it whole, and inuiolated, was either not
conquered, or miserably torne by ciuill diuision and slaughters.
31. A religion, whose professant companie or congregation,
hath been euermore since the first planting thereof, very
visible and perspicuous; as the seuerall resemblances, parables
and figuratiue speeches vsed in holy Scripture, doe cleerely
testifie, that the true Church and Spouse of Christ should euer
be, comparing her to a tabernacle placed in the Sunne, Psal.18.5.
to a mountaine prepared in the top of mountaines, Esa.2.2.
to a Citie, scituated on a hill, Math.5.15. to a Floore, Math.3.12.
Luke.3.17. to a Nette, Math.13.47. a Sheepefolde, Iohn.10.16.
a great Supper, Luk.14.16. a Vineyard & c. Math.21.33. and
her doctrine to a Candle put vpon a candlesticke, shining to all that
are in the house, Math.5.15. that is, in the world, as S. Austen
Tract 2. in epist. Ioan vnderstandeth the place: things that are
all, most visible and obuious to weakest sense, and therefore
doe proue, that the true Church ought to be alwayes visible,
and apparent to the view of others. Neither is the word
Church to be found throughout the whole body of Scripture,
to signifie other then a visible knowne multitude: and
the reason is plaine, why it must so siginifie, because it were
otherwise impossible for any one, to ioine himselfe to the true
Church, perseuere therein, obey the head, & be subiect to the
Prelates thereof, which all are bound to do by the expresse
word of God, Math.18.17. Ephes.5.23. Heb.13.17 lawe of nature,
and vnder heauiest curse and censure of damnation if the
Church were, or could be inuisible, or not remonstrable. For
vnto things hidden & inuisible, there can be no repaire, no adherence,
nor homage of duty, or tribute of obedience defraied.
Nay, to deny the perpetuall visibilitie, and duration of the
Church, were in great part to euacuate Christs passion, and
plainely to rob him of the end he suffered for: namely, to sanctifie
and cleanse his Church, as S. Paul witnesseth, Ephes.5.26.
and to render it glorious vnto him: It were the Church being, as
the same Apostle writeth, Ephes.1.23. Christs bodie and the fulnesse

40

of him to make Christ a head bodylesse, and take, as it
were, his totalitie or perfection from him: it were, to diuorce
our Sauiour from his dearely beloued spouse, formed out of his
side vpon the crosse, Ephes.5.29. and inseparably ioyned in
marriage with him: it were, to bereaue his omnipotent Maiestie
of his house, kingdome, lot & heritage vpo~ earth, 1.Tim.3.15.
Coloss.1.14. Psal.2.8. for such is his Church vnto him,
& so called in holy Scripture: yea, it were, directly to charge
the Prophets, the Apostles, and euen Christ himselfe, either
with vntruths, or absurdities: The Prophets; because these
words are read in Esay, Thy gates speaking to the future church
of Christians shall be open continually, neyther day nor night shall
they be shut, that the strength of the Gentiles and their Kings may be
brought vnto thee, Esay 60.11. And in another place, Cap.61.8.
I the Lord will make an euerlasting couenant with them, and their
seede shall be knowne among the Gentiles, and their branches in the
midst of people: All that see them, shall knowe them, that they are
the seede which our Lorde hath blessed. What could be plainer
spoken for proofe, either of the visibilitie or perpetuitie of
Christs Church? her gates saith he shall be open continually,
shutte neyther by day nor night; and that God hath made an euerlasting
couenant with her, and that all that see her children shall
know them, and know, that our Lord hath blessed them. The Apostles;
because S. Paul writing to Timothie, teacheth him, how
he ought to conuerse in the house of God, 1.Tim.3.15. so tearming
the Church of God: now if the Church were inuisible, the instruction
must needes be vaine and absurd; for none can conuerse
in an inuisible house. Againe, S. Luke writeth, that the
holy Ghost placed Bishops in the Church of God, to rule the same:
Acts.20.28. But who can rule a flocke, that is either inuisible
or vnknowne? Christ himself; because he promised his Apostles
to remaine with the~ all daies to the co~summation of the world:
Mat.28.20. Which promise being made to the Apostles, was
made to a visible Church: and for that they were not being
mortall to liue to the worlds end, the promise was vndoubtedly
made, to the~, & their successors in their persons: & therefore
the Church neither euer to cease or become inuisible.

F3

Neither can the reasons and places precedent be auoyded,
by the ignorant distinction of a visible and inuisible
Church, vnderstanding by the latter, the
hidde and vnknowne congregation of the Predestinate:
because the Church, beeing a socitie
of men, as all writers affirme and euery societie
requiring of necessitie some visible signe, badge,
ceremonie, bond, rite, profession, inrollement, or some other
like marke, whereby the members of the same may be known,
one to the other, and also from others; which essentiall point
failing in the company of the predestinate, they can no way
possibly make vp the realitie, name or nature of a Church. For
as S. Austen contra Faust.lib.19.cap.11. truely writeth, In nullum
nomen religionis, seu verum, seu falsum, coagulari homines possunt,
nisi aliquo signaculorum vel Sacramentoru~ visibilium consortio colligentur.
Men cannot be incorporate in any one name of Religion,
eyther false or true, vnlesse they be combyned together
by some communitie, or participation of visible seales or
Sacraments.
Againe, this hidde and vnknowne predestinate company,
which must bee thought to constitute an inuisible Church,
doe eyther refuse, or not refuse to communicate with the false
and adulterous church in ecclesiasticall subiection, seruice, sacraments
and externall worshippe: If they doe refuse, then is
their company & church not inuisible, but most visible and
markable: and of the other side, if they doe not refuse, then
sith the false Church is by testimonie of the holy Ghost,
Apoc.2.9. the Synagogue of Sathan, and 1.Tim.4.1. her doctrine
the doctrine of diuels; they must needes be guiltie of damnable
sinne by such their partaking with her. And therefore their
company not Gods Church, because that multitude cannot
possibly be Gods church, wherein there are none
good, but all wicked dissemblers, and cloakers
of their faith. With the heart saith S. Paul
Rom.10.10. we beleeue vnto iustice, but with the mouth
vnderstanding thereby all external actions confession
is made to saluation. And the same Apostle
biddeth all men Rom.16.17. Tit.3.10. to auoyde
false teachers, and 2.Cor.6.17. separate themselues
from them: yea Iohn 10.5. not to follow them, but to
flee from them, is a marke which our Sauiour himselfe
giueth, of distinguishing his true sheepe from others.
Wee would say by that is sayd, that perpetuall visiblenesse, being
an essentiall qualitie and note of Gods church, and euer really
existing with vs, and in our religion, as all sortes of testimonies
in the worlde doe witnesse and in no other company
or congregation soeuer: it followeth, that our church is
the sole true church and spouse of Christ.
32. A religion, in whose largenesse and spreading amplitude
ouer the whole world, the predictions & promises of our
Sauiour are verified, nor can take their trueth and verification
in any other sect or doctrine that euer was, or is at this day on
earth. Matth.24.14. This Gospell of the kingdome saith our
Sauiour shall be preached in the whole worlde for a testimonie to
all nations. And by the pen of another Euangelist, Luke 24.47.
That penance should be preached in his Name, and remission of sins
vnto all Nations. And our Lord also compared this his Gospell
Mat.13.31. Marke 4.32. to a Mustard seede, one of the least of
all seedes in the beginning, but when it is growen, it maketh great
boughes, so that the byrds of the ayre that is, as Expositors interprete,
the greatest Powers, and the most wise of the worlde
come, and dwell vnder the shadowe thereof, making their residence,
happinesse, and rest therein: A resemblance, and predictions,
which cannot agree or fall in with any other religion,
saue onely with the catholike Romane religion, and with
this very fully, as the particulars precedent, and subsequent
doe cleerely demonstrate.
33. A religion, that hath alwayes had as the Apostle
Ephes.4.11. assureth Gods Church should euer haue, yeelding
also 4. weightie causes of the same a perpetual visible continuance
of knowne Pastors & Doctors, to the consummation of the
Saincts, the first cause: vnto the worke of the ministery, the second
cause: vnto the edifying of the body of Christ, the third
cause: that now we be not children wauering, and caried about
with euery winde of doctrine, the fourth cause: and this, vntill we
meete all into the vnitie of faith, that is, to the worlds end. Which
successiue and euer continuing duration of Pastors and Doctors
the same being also promised before to the true christian
Church by seuerall Prophets, and so greatly
materiall in it selfe, as without it, there can bee no
Church as both S. Ciprian and S. Hierome
do absolutely affirme hath not, nor can be euer
prooued to haue beene fulfilled in any other
Church, saue onely in the catholike Romane
Church: and in it, most apparantlie demonstrable
by the Ecclesiasticall histories of all ages, and
by the short space, or rather momentarie blast
of time that all other religions compared with ours, haue
indured.
34. A religion, whose doctrine is to be traced euen vp
to the Apostles chaire, by true and lawfull succession of Bishops,
euery one of them holding vnitie with his predecessor,
and keeping still, as the Apostle directeth, the depositum
that descended from hand to hand vnot them. Which vninterrupted
line of succession, neuer leaping ouer the head of
any one age, or yeare, and drawing his originall from the Apostles,
can not but necessarily proue, that our Church is only
the true Apostolicall Church, and that we continue and contend
as we are commanded in and for the faith which was first preached.
Colos.1.23. Phil.3.16. & iude verf 3. And it is also euident
by the irrefragable authoritie of S. Paul, that the Romanes
had once the true faith, affirming Rom 1.8 & cap.16.
their faith to bee renowmed in the whole worlde, and common to
him and them. Likewise it is euident by the vniforme report
ofall Ecclesiasticall histories, and by the writings of all the
Fathers Greeke and Latine,
yea, and by the very sence and
sight of sundry monuments yet
extant, that S. Peter was at
Rome, suffred death there, and
was the first Bishop of that
See. Now if our Counterpleaders
can sufficiently shewe, as
wee are sure the whole worlde
cannot either that the Romanes
haue since that time left the faith
which S. Paul commended in
them, or that any of the succeeding
Bishops in that See, haue
changed the first faith, by paring
away any parte thereof, or
by adding any newe doctrine,
contrarie to the rule of the former, or what was not taught before
by the Fathers, and after explicitiuely added as a more
cleare and particular declaration of the same: if this, wee say,
can be sufficiently shewed, by naming the Pope or other man,
who in such sort changed the primitiue faith, and the poynt or
poyntes of faith that were so changed, together with the time
and place, when and where the change was first made, wee
yeelde our selues to be prophane Nouellers, yea Heretikes, and
most worthie of the faggot.
35. A religion, whose doctrine so generally symboliseth,
and holdeth the like absolute consent with all partes of holy
Scripture, that were euer receiued of the christian world: with
the decrees of all confirmed Occumenicall Counsels, and with
the ioynt assertions of all ancient Fathers: as she is not driuen
like other Religions for defending
her positions, to reiect
either Scripture, Councell, or
the vniforme opinion of Doctors,
but taketh the approbation
of her doctrine from them
all, and teacheth all her children
out of S. Augustine, Epist.118.cap.5.
Disputare contra id quod tota
per orbem frequentat Ecclesia
insolentissima dementia est, To call the lawfulnesse of that into

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question, which the whole Church frequenteth throughout
the world is most insolent madnesse.
36. A relgion, which no persecution coulde any time vanquish,
nor the conioyned forces, malice, and machination of
Pagan, Iewe, or other her most powerful enemies, nor yet
that which is infinitely or farre more force to this ende, the
wicked liues of seuerall her Professours and chiefe Rulers,
eyther haue hitherto, or shall to the worldes ende, as we assuredly
beleeue euer be able to extirpate it wholy, or so to darken
the visibilitie or beautie thereof, as to make it no where to
appeare, or not to shine. Nay, God hath alwayes beene so
strong on her side, as the more she was persecuted, the more
she multiplied. An obseruation that long since caused Iustinus
in Tryph. to resemble our Churches persecution to
the pruning of Vines, which maketh them the more fertile,
and likewise mooued Tertullian, cap.vlt Apolgetici. to call the
blood of her Martyrs, the seede of christians, one dying, and
many rising thereof. Neither can it be well doubted, but that
if our religion to speake with wise Gamaliel Actes.5.39 had
beene of men, and not of God, it would haue beene dissolued
long ere this, as all other Sects haue perished in much shorter
while, agreeable with the saying of the Apostle Saint Paul,
2.Tim.3.9. They shall prosper no farther: and to that of S. Peter,
2.Pet 2.3 Their Perdition slumbreth not. Sith therefore our
church is not onely not suncke, or obscured by any might, or
neuer so violent stormes of opposition, but rather as the Arke
of Noe, the greater the deluge and waues, the higher, and more
illustriouslie shee mounteth, it followes, that of all others shee
must be that very Church, against which by the promise of
our Sauiour, Matth.16.18. Hellgates, that is, the power and
hatred of man, and deuill shall not preuaile.
37. A religion, some of whose Professours haue had alwayes
vpon euery neede occurring, power and grace to cast
our diuels of the bodies of the possessed; the first of all other
signes, which our Sauiour himselfe gaue, Marke vlt.17. for
hauing his true beleeuers distinguished from others. And
this gifte is so well knowne, by continuall execution thereof,
to reside in the Romane catholike church, and neuer found in
the companies of any other Professions, as there needeth no
recital of particulars. Pius Quintus, Pope of late memorie, dispossessed
tactu stolæ, & data benedictione; only by touch of
his stole, and by giuing his benediction. Onuphrius de vita Pyquint.
And how frequent these effectes, not onely vpon persons
possessed, but in driuing away diuels also from the places
they most infectuously haunted, haue bin euen newly wrought
in both the Indies, where no other Religion professing
Christ, is knowne, but the catholike Romane religion onely:
Petrus Martyr, Gonzalus Ouetanus, in their histories of the Indies,
and Gonzalus Mendoza in his historie of China, doe giue
most ample testimonie.
38. Finally, a religion, that we descend to no more particulars
which by more meanes, and stronger then any other
kinde of religion, keepeth, by the nature of her doctrine
and holy ordinances, the subiectes in due allegeance to their
temporall Lordes; teaching that the iust lawes of Princes do
binde in conscience, and some kindes also of vniust lawes vpon
feare of scandall; D.Tho.1.2.q 96.art.4. Concil.Ephes.to.4.ca.
16.Peltano interpr. and likewise decreeing Council.Tolet.5.ca.1.
& Concil.Meldens.ca.14 & 15. that all such as moue sedition
against their Soueraigne, or obstinately impugne or disobey
his lawful commandements, should be presently excommunicated,
and all the faithfull debarred to keepe them companie.
And a religion, which hath euermore blessed the Kinges,
that were her louers and children, with more peace, with more
loue of their subiectes, with more prosperitie, with more victories,
with more true glory, with more temporall and eternall renowne,
then other Princes, who were her enemies, or aliens,
at any time attained to; as the registers of former ages, and the
memorials of the present, are most cleere and vndeniable witnesses.
Nor are these o most gratious Soueraigne the onely respectes,
that thus embolden vs to become humble suiters at
your Highnesse foote, for toleration of catholike religion; but
our manifold dangers vnder-gone, our seueral losses and indignities

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sustained, and the store of catholike blood that hath
beene shedde, for affecting your mothers Rightes and Title,
and for seeking how to succour her piteous distresses & person,
the worthiest Queene that many ages enioyed, liuing a
long imprisoned Confessor, & dying a most glorious Martir,
serue also to pleade & crie to your Maiestie, for commiseration
of our case, and graunt of the Petition we make. And as
our true loue, zeale and tribute of seruice, did not then dilate
and extend it selfe onely towardes your Highnesse deare mother,
but in and through her, reached also to your sacred Maiestie;
so since the time of her happie Crowne of Martyrdome,
our wishes, indeuours and actions, haue euer leuelled, as
much as lay in our power, to the most aduancing of your Maiesties
Title. Yea, the pressures and afflictions loaded on vs
for this cause, were in a sort comfortable, or not discomfortable
vnto vs, in hope of the relaxation and ease, wee assuredly
expected by your Highnesse actuall arriuall to the Crowne.
So that now, if your excellent Maiestie may not be moued, to
permit the free exercise of the Catholike Religion, Oh, our
hopes fedde on, are not onely frustrate, and our long expectations
vaine; but our temporall lottes, by reestablishing of penall
lawes against vs, become more abiect, seruile, desperate
and forlorne, then euer before.
Puritanisme differing from Protestancie in 32. articles of
doctrine, as their owne bookes and writings doe witnesse
looketh vp, spreadeth, and is neither suppressed with penalties,
nor oppressed with indignities, but her professors receiue
grace, and holde high authoritie in the gouernement: only the
Catholike religion whose professors suffred most for your
good Mothers sake, and euer least offended your Maiestie is
despised, troden vnder foote, maligned, punished, and must
be, alas, by all viole~ce abolished, without regard of her venerable
antiquitie, or respect of the large dominions shee otherwhere
hath to her dowery, or of the innumerable conquests
she hath made ouer all other Sectes, from Christes time hitherto,
or of the multitude and impregnablenesse of her
proofes, which her professors are ready, yea, presse, and doe
most earnestly long to bring in publike Dispute, for testimonie
of the doctrine she teacheth. And that which mooueth
not the least admiration herein, is; for that neither the inward
beleefe of the catholike Romane faith, nor the outward profession
or defence thereof in wordes, seeme to bee the transgressions
which are so sharpely animaduerted; but rather the
onely fault which is punished, and neuer sufficiently, as some
thinke, punished in vs, is the vndissembled profession of our
inward faith, in refusing to goe to the Protestant church: A
necessitie, which vnder guilt of deadly sinne, and breach of
our churches vnitie, all are bound vnto, that beleeue the veritie
of the catholike religion, and purpose stil to keepe themselues
her children: bicause the vnity therof consisteth in the
connexion of the members together, by an externall
reuerence and vse of the same seruice and
sacraments, and is broken by hauing communion
in either, with any other contrary religion.
And it is an axiome among all Diuines, that
extra ecclesiam non est salus: there is no hope of
saluation out of the church. To which Lactanius
most plainely subscribeth, saying Sola ecclesia
catholica est templum dei, quo si quis non intrauerit,
vel a quo si quis exierit, a spe vitæ ac salutis aternæ
alienus est. The Catholike Church is onely the
temple of God, into which if any shall not enter,
or out of which if any shall depart, he is an alien
from hope or life and eternall saluation. Neither
doth the Apostle affirme lesse in sense, where he
saith, that Christ is the Sauiour of his bodie, Ephes.5.23.
and that the Church is his bodie, Ephes.1.23.
Ephes.4.5. and Cautic.6.8. Nor is it possible to be
conceiued in any vnderstanding, that two such repugnant and
contradictorie manners of seruing God, there being but one
Lord, one trueth, one faith, one Church as the Catholike and
Protestant obserue in their churches, can be both, good, or
not one of them, very vngodly, and in no case to be communicated

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with, vnder paine of eternall damnation.
By the little which is saide, your princely Wisedome may
easily perceiue, that our abstayning from Church, is in vs no
formall act of disobedience, much lesse of selfe-wilfulnesse
or contempt of your Maiesties lawes, aspersions, with which,
many would distaine our refusall but a true reall obligation of
meere conscience, especially for so long, as we hold the inward
perswasion we do: in respect an erroneous conscience
bindeth as strongly, and vnder equall payne,
as doth the conscience that is best and most
rightly informed.
To drawe to an ende; wee most submissiuely
beseech your Maiestie, to conceaue no otherwise
of vs, then of your most dutifull and loyall
vassals: acknowledging in all politike and ciuill
affaires, no other Superior then the sacred authoritie
of your Highnesse, and resting euer most
ready to accomplish all your commandements touching the
same, were our liues neuer so certainely engaged in the execution;
Onely requesting, that in matters of soule and conscience,
we may haue leaue, to distinguish an eternall Lord, from
a temporall Lord, and to preferre our obedience to the one,
before our obedience to the other, if obedience to Princes,
against God, may bee tearmed obedience; and not rather
irreligious pusillanimitie. And as wee haue presumed most
pretious Soueraigne vpon confidence of your true royall
disposition and benignitie, to make knowne to your Princely
consideration and wisedome our griefes, our hopes, the fauour
and conuinence we desire, together with some fewe reasons,
as well of state as of religion, for shewing the concordaunce
that our request hath with the good of state, and
also the groundes of our perswasion in conscience, why the religion
we beleeue in, is true: So do we carrie a most tender
regarde of yeelding all satisfaction to your Maiestie, and to
all other in authoritie, yea, euen to those who stand most iealously
conceited of the true affection and loyaltie of Priestes,
the Pastours of our soules towardes your Highnesse person,
Crowne, and the weale of the Realme. In whose behalfe,
we do therefore confidently and most assuredly vndertake,
that they all shall willingly and readily take their corporall
oathes, for continuing their true alleageance to your Maiesty
and the State: or in case that be not thought assurance
enough, they shall giue in sufficient suerties, one or moe, who
shall stand bound; life for life, for the performance of the said
alleageance, and of their fidelitie and faithfulnesse in the premisses.
Yea, they most voluntarily offer yet further, that if so
any of their number bee not able to put in such securitie for
their loyall cariages, that then they will all ioyne in one Supplication
to the Pope, for recalling such Priests out of the land,
whosoeuer they be, or how many soeuer.

We feare to be tedious, and therefore we will shut vp all
in few words. Our harts, our soules, and both, with deepest
cries do most humblie and alike instantlie beseech your most
excellent Maiestie to take pitie of our afflictions, to compassionate
our sufferings, and to relieue our long indured pressures,
either by licensing the free vse of our Catholike Religion;
or if we may not be so happie, yet at least by granting
a publike Disputation, to the end we may be heard, our cause
tryed, and our teachers receiue confutation, and the deserued
shame of their false doctrine, if in case they haue misled vs.
A fauour which the aduersaries of our religion haue obtained
in other Countries, and which our Country-oppositors
seeme in their bookes to be very desirous of, and is also of
it selfe, of all other meanes, the most potent, to reuinte all
parties in one, the deceiued being hereby let to see their errors.
So that by the graunt thereof, no doubt your Maiestie
shall get eternall praise ouer the Christian world, the Protestant
religion euerlating fame if she preuaile; the neighbour
countries great edification; the wauerers, and such as are
doubtfull in faith, a stay and worthie satisfaction as none
greater; all posterite a right noble example and president
to follow: And we your Maiesties loyall subiects must and
shall alwayes, as our bounden dutie exacteth, rest, through
the deliuery out of the blindnes if so wee liue in blindnes
for euer most strictly oblieged to pray incessantly for
your Highnesse long life, and prosperous raigne
ouer all your Dominions, with multiplication
of immortall renowne in this
world, and of endles ioyes
in the next.

God saue the King.