de vita B. Greg. receiving of an Angel and of e Jbid cap 23. the Lord of Angel in the persons of poore Pilgrimes to his tables is sufficient proofe of his sanctity of Gods extraordinary lâ—ue towards him And that he taught no hereticall superstitious or false doctrine it is likewise manifest by the sitting of the holy Ghost on his heade in forme of a Doue at the time of writing his bookes as f Apud Iohan. Diac l. 4. c. 69. cevita B. Greg. Petrus Diaconus a deare familiar friend of S Gregories much conversant with him witnesseth to haue seene most often How powerable also this holy Doctors praiers were with God it well appeareth by this that for the g JdeÌ„ l. 2. c. 41. conversion of an incredulous misbeleeving woman thinking the bread which her selfe had made could nâ—t be changed 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 restifieth that he was neither of ill life nor ill beliefe but holy in the one and Apostolicall in the other Neither did the said fowre Doctors a consideration of much importance differently teach or one impugne the other in any of the points of doctrine aboue mentioned but they â—all concurred in one vniformity of opinion without contradictioÌ„ or least shew of dissent Yea not only these towre most renowned Clearks the chiefe lights of Gods church next after the Apostles agreed most vniformely as we haue said in the foresaid controversed points of religion but g An impudent vntruth all the primitiue writers conspired likewise in the same As in h Yet more dumb shewes of forged and falsified Fathers proofe of the sacrifice vse holinesse of the Masse a Apostolicar constitut l. 6. c. 23. epist. 2. 3. de officio sacer dotum cleric Clement consecrated b Tertullian de praescript cap 32 Epiphanius hearesi 27. Ruffinus in preafat libri Recognitionum Bishop of Rome by S. Peter c Ecclesiast Hierar cap. 3. Dionvsius Areopagita S. Pauls d Act. 15. disciple and by him e Helduinus Abbas or dained Bishop of Athens f Epist ad Smyrn Jgnatius S. Iohn Evangelists g Simeon Metaphrastes in vita eius auditor and by common coÌ„sent of the Apostles assigned Bishop of Antioch h Adversus beares li 4. cap. 32 34. l 5 ca. 2. Jrenaeus scholar to S. Policarp and he scholar to S. Iohn Pope k Epist. 1 cap. 2. Anacletus the fourth from S. Peter Pope l Epist 1. cap. 4. Alexander the second from Anacletuâ— Pope m Epist. ad omne vniversaliter cap. 2. Telesphorus the secoÌ„d froÌ„ Alexander with others their next successors n Apud Gratianum de consecratione distinctione 1. cano omnes Basilicae Higinus o In Codice 5 libroruÌ„ lib 4. cap. 117. Pius p Apud Burchardum lib 5. cap. 29. Jvonem part 2. cap. 98. Anicetus q Apud Gratianum de consecraeti dist 1. cano hoc quoque Soter al receiued Saincts Martyrs Also the Liturgie of the Church of Rome delivered by S. Peter the Liturgie of the Church of Hierusalem written by S. James the Liturgie of the Church of Alexandria composed by S. Marke the Liturgie of the Church of MilaÌ„ made by S. Barnabas The Liturgie of the Church of Cappaciocia coÌ„piled by r Floruis circiter annum 370 Saint Basil The Liturgie of the Church of ConstaÌ„tinople set forth by Saint s Floruis anno Christi 380. Chrysostome And likewise the-Liturgies of the Aethiopian Syrian and Armenian Churches which all with some other doe most cleerely witnesse the sacrifice vse and veneration of the Masse do also approue the ceremonies and divine mysteries represented and expressed therein In like manner for proofe direct evidence of the ancient practise fruit and obligation of auricular Confession S. a Apostolicar constitut lib. 2. cap. 33. epist. 1. ad Jacobum frairem Domini Clement S. b Epist 8. ad Domophilum Dionysius S. c Adversus haereses lib. 1. cap. 9. sleruit circiter an 160. Irenaeus d Homil. 2. in Leuiticum Hom. in Psal â—7 floruit 230. Origen e Lib. de paenitentia cap. 10 12 floruit 200. Tertullian S. f Lib. de lapsis floruit 250. Cyprian g Lib. 4. diuinar constitution ca. 17. floruit 320. LactaÌ„tius who so highly advaÌ„ceth Confession as hee maketh it one distinctiue note h Jdem cap. vlt. eiusdem libri of the true church S. i Serm. in illa verba Profecti in pagum quiex advers c. floruit circiter annum 340. Athanasius S. k Canone 18. in Mattheum flor 346. Hilary l Lib. de paenitentia confess flor 350. Pacianus S. m Jn regulis breuiorib regula 229 288. Bafil S. n Tom 5 lib. 2. de sacerdetio Chrysostome S. o Ep. 80 ad episcopos Campaniea epist 91. ad Theocorum Foroiulij episcopum flor 450 Lee with other writers of best note in every age since Christs time hitherto And as the primitiue ancient Fathers Saints do yeelde their absidant testimony in confirmation of these two points so do they vndoubtedly also afford if this place would give leave to particularize very ample evidence in i Our lyers all the other points before mencioned in question betweene vs our oppositors Nay if we may be so bold as to deliver our opinion plainely without concealing ought in this matter the manner that our adversaries vse in citing places out of the ancient Fathers against vs is but the k A shamelesse stander study of meere wrangling and no other then a demonstratiue token of an exceeding contentious spirit wilâ—ully affecting to blind-fold mislead it selfe For were they sincere and loued truth aboue althings they could not possibly l Divelish caâ—â—â—â—â—iations dismember wrest and picke out sentences of their workes in the order and to the purposes they do not letting to racke their words to a sense which the writers never meant yea contrarie oftentimes even to the generall scope and drift of those bookes whence they cull the peeces they alleadge contrarie to the evident 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 received them for Saints contrary to the profession of their lives state of vocation contrary to the anguage and nature of their owne deedes to the titles and dignities they held to the opinion and censure which al former ages retained of such their parcels of writing So that words and words commonly disioynted
persecuting other as is the custome in such commotions without regard of God or country Which disastrous and most deadly mischiefe cannot in probability approach or ever grow to head so long as the Catholike findeth favour with your Maiestie in enioying the free vse of his religion Or put case the Puritan should ever adventure to make such an attempt yet the ods agains him he hauing two sorts of adversaries the Protestant and the Catholikely affected by the foresaid favour are much greater then any way in reason or likelyhood the victory may be iustly doubted of Resolution of the 2. Reason The Papists should be specially respected and made much of because they are profitable members and the powerablest let to hinder and curb the Puritanes who increase dayly aboue the Protestants in number c. Ergo Toleration of Papistry must needes be granted ANSWERE I. To the Antecedent 1 IS not the Kings Maiesty and the whole Church of England infinitely beholding vnto the Papistes for their hote service against the Puritanes Poore fools who doth not know that al their proiects plots machinatioÌ„s treacheries designements and bloody attempts haue ever beene practised for the overthrow of the Protestant and not of the Puritane whose bookes haue they answered whose livings haue they gaped for whose bloode haue they thirsted after was it not the Protestants witnes hereof their naked swords their bloody pistols their deadly poyson wherwith they haue oftentimes attempted the overthrow of our late Soveraigne Queene ELIZABETH of eternall memory of other principal Protestants of note Witnesse also their bookes and writings wherein they solely fight against the Protestantes vomiting and disgorging their immortall hatred against them and infintly commending the Puritanes before them Westonus li. 3. de Trip. Hom. Offic. Cap. 16. pag. 226. ProtestaÌ„tibus sure sacraprastabiliores Puritant Qui enim estis Protestantes hominum indicamens iguavissimi omnium religionis etiam fuco destituti impijssimi aeruscatores parati iurare in cuiusvis verba modo inde emolumentum rebus vestris accrescat And in the 227. pag. Puritani saâ—è multò solidiùs ac sincerius sua dogmata profitentur 2 It is a manifest calummation sclander of our Christian Church and State I thinke to affirme that there are any Puritanes amongst vs who are of a presuming imperious and hate disposition and zeale to reduce all things to the forme of their owne Idea or imagination conceaved who attempt the overthrow of the Protestant and to bring the Ecclesiasticall state to a paritie or popular forme of governement and that such do in number increase aboue the Protestant 3 But suppose there were such Puritanes in this kingdome yet the presuming imperious turbulent and hote disposed Puritane may be easily restrained without the Papists helpe by conference perswasions penallawes in case of obstinacie c. II. To the Consequence 1 To tolerate the Papist to exercise his Idolatry for curbing of the Puritane were as much as to suffer the Iesuit to goe on with his proiectes for repressing of the Secular Priest or contrarywise to license the Priest to practise his policie for grubbing vp and rooting out of the Iesuit 2 As the Priest and the Iesuit are not to be licensed to warre the one against the other but are both to be expelled out of all peaceable Common-wealthes so is neither the treacherous and seducing Papist nor the imperious and turbulent Puritane to bee tolerated to roost in any Christian State the one to impugne the other but both are absolutely to be repressed and banished 3. REASON OF STATE MOreover toleration of Catholike religion seemeth very convenient for strengthning and securing your Maiestie against all worldly a Fond suggestions as appeareth in the Answere attempts forraine and domesticall Against forraine in respect the cause why any such trouble should be once intended must needs be in al probability the restoring of Catholike religion which pretext or cause iâ— quite remooued by your Maiesties graunt of the free exerciâ—e thereof Or if it should fall out that not withstanding the happynes of the said most soveraigne fauour any forraine Prince or Princes confederated either on envy of your Maiesties greatnes or vpon feare of what consequence the vnion of the three Kingdomes might proue in time should be so intemperate as either to incâ—te coÌ„panies within the Realme or invade vpoÌ„ the aboue named preteÌ„ce no doubt but all Catholikes would eftsoone disclose the practise and most willingly straine the vttermost of all their possible forces resistance for withstanding the said enterprise made by whomsoeuer and vnder what shadow of title or authority soeuer And if intestine warre or any vproare should happen through any disloyalty of the b There is no subiect likelier to make any vp roares or mutiny then the Papist subiect or other accident there can be likewise no doubt the Catholike religion teaching all temporall obedience to Princes and more severely censuring and punishing all sores of c Either the Suppliants speake by contraries or they equivocate in chic worde Rebellion rebellion then doth either the Puritane or the Protestant doctrine but that all Catholikes would presently flocke to the banner of your Maiestie wiâ—h the effusion of their best blood first guarde protect your royall person and then defend all and singular your Highnesse rightes and prerogatiues Abounden duety as our selues doe right widingâ—y acknowledge and the contrary a most detestable and treasonable offence neverthelesse the readines and performance of our serviles heerein cannot but d They speake by contraries increase your Maiesties strength and safetie of the Crowne and Realme the thinges we desire to haue beleeved would remonstrate Resolution of the 3. Reason Toleration of Popery is very conuenient for strengthening securing his Maiestie against all attemptes forraine and domesticall Against forraine for Princes woulde not attempte vvarre against him the cause wherefore they shoulde doe so the restoring of Popish religion being taken away Or if anie did fight against the King of meere envy then the Papistes would disclose their practises and manfully take his Maiesties part Against domesticall for then also the Papists would play the meÌ„ defend his Highnes against al intestine adversarie Ergo. Toleration is not to be denied ANSWERE I To the Antecedent THE Antecedent is altogither false in everie parte and particle thereof 1 Popish religion cannot be convenient for securing his Maiestie being a Protestant King Yea the Papistes themselues confesse that in this case it is most dangerous and pernicious both to his Person and estate Principis salus non patitur promiscuous conventus aut religionum cultur confusaneos Weston lib. 3. de trip Hom. Offic. cap. 14. pag. 198. 2 It caÌ„not streÌ„gthen his Maiestie against forraine atteÌ„pts For the cause wherefore forraine Princes should attempt any thing against this kingdome must be in al probabilitie not only Restoring of Papistry which indeed the Papists have ever attempted to doe by
is to bee admitted ANSWERE I. To the Antecedent 1 IT is certaine that Princes do as it were flow into the harts of their subiects by Mercy Clemency and that Mercy and Truth preserve the King as Salomon saith Prov. 20.28 Mercy in ceasing from grievous exactions in releiving the poore and the oppresled and in vsing moderation in punishment Truth in keeping of his promises and covenants in preserving and due executing of his laws By these the Kings throne is established 2 But here must be observed the difference between true Mercy Clemency and preposterous lenity pusillanimity in sparing the wicked who should be severely punished Prov. 20.26 Awise Kingseattereth the wicked causeth the wheele to runne over theÌ„ Prov. 17.15 He that instifieth the wicked is an abomination to she Lord. Prov. 24.24 He that saith to the wicked Thou are righteous him shall the people eurse and the muliitude shall abhorre him v. 25. But to them that rebuke him shall bee pleasure and vpon them shall come the blessing of goodnesse 3 Preposterous mercy shewed vnto the wicked and disobedient is crueltie towards the good and loyall subiects Prov. 16.12 The throue is established by instice 4 If any be to be accounted wicked if any be pernicious vnto civill governement and the throne of Kinges it is the Idolatrous the seducing and tutbulent Papist of whom the Lord particularly saith Rewarà ber as shee hath rewarà cà you c. Apoc. 18.6.7 II To the Consequence 1 The CoÌ„sequence hath not the least coherence with the Antecedent wherefore it may iustly be denied 2 The love of Papists vnto the Magistrate is not absolute solute of conscience but for private respects and but during the Popes pleasure wherefore it is not much to bere garded 3 If it were to be regarded in it self yet is it not wore thie the least respect when question is made of toleratioÌ„ the mischiefe of this infinitely surpassing the commodity and profite of the former Reason of State 8 8. REASON OF STATE IN few words for that we are loath to be a A good excuse whereas indeed they are quite destitute of anie argumentes tedious to your Maiesty in multiplying of reasons beside the pleading of these and other like regardfull Motiue that might be alleadged which doe all b how directlie they stand for to ler ation the Answere shewath direct y stand for toleration we further thinke vnder your Maiesties correction that the permission of the liberty we intreate is neither in reason of State a thing c Most pernicious vnto the Stare hurtfull nor by the doctrine of Protestants d A thing cloane contra it to our doctrine vn awfull to be granted The first is cleare by the example of Germanit France Poland and other Countries where diuersitie of Religion is licenced by supreame authority the like e Non causa pro causa found peace wrought and established thereby as both make the said Dominions and Territories to florish and could nâ—uer though of laboured bee brought to passe by force of warre or bloud-shed The other like-wise is as litle doubtful if not better known he Protestants f Bold assertioÌ„s but no proofes books their Pulpits their priuate writings 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 religion And the fauour we sue for is but the benefite of that pofition which g Who be they wherefore are they not named they held for most true and scripturall so that if they should now departe from that doctrine they most needes giue the world to see that either then they did wittingly mainetaine the pofition against trueth only to serue their owne h This is iust your practise as this time in supplicating for soleration being a point of doctrine against the streame and currens of your owne men turne withall an ingraven blemish or generally erred in that point of doctrine a blot of no lesse discredit vnto them which breaching clemencie did most recommende gaue greatest increase to their religion And if the Petition we prostrate and doe most uppliantly begge of your Maiesty be neither preiudicial to matter of Stat nor repugnant to the doctrine of the Religion established and regnant in the kingdome as the proofes afore-going l Maine things seeme which are non and so doe those proofes you speake of for indeed they are no proofes 〈◊〉 all seeme to make plaine wee hope there is no other exception that can iustly impeach and many severall respects that may much further the obtaining of our request at your Graces hands Resolution of the 8. Reason Toleration of Popish Religion is neither in Reason of State hursfull as is cleare by the example of Germanie France Poland and other Countries where diversitie of Religion is licensed by supreame auctority nor by the doctrine of the Protestants vnlawfull to be granted Ergo Toleration is not to be deuyed ANSWERE I To the Antecedent THe Antecedent is notoriously false for it is both pernicious vnto the State and also contrary vnto the doctrine of Christ which we professe 2 FIRST it is not only pernicious but also the very overthrow and ruine of the State I Because it draweth GODS curse and provoketh his wrath against the same subiecting it to male diction The Prophets Apostles teach vs that no kingdom no State can prosper no Prince no Potentate no people can be wise or blessed in their government but by honoring and obeying almighty God in such sort as hee hath appointed VVhich doctrine oftentimes is repeated in the lawe wherein it is declared vnto the people of GOD that this should be their wisedome with all nations which should say swely this only is a wise and a politique people if they kept without adding or diminishing all the preceptes vvhich GOD commanded The promise of blessings vnto the obedient and the threatning of curses vnto the disobedient with taking heaven and earth to witnesse that they should finde it so in the end doth plainely testifie that such religion must needes be good for the establishing and prospering a Common-weale which the Lord himselfe hath left vnto vs and contrary wise that no false service of him can be good for any State but that it continually provoketh the curse and indignation of GOD against it Deut. 28. Deut. 30.19 Therefore was the King commanded to take a coppy of the law to haue it by him and to read in it all the daies of his life that he might learne to feare the Lord his God to obserue all his words and statutes by doing of theÌ„ that his minde might not be lift vp aboue his brethren nor he depart from the law to the right hand or to the left that he might prolong his daies in his kingdome his sonnes in the midst of Israel
seizeth vpon heaven and placeth therein such as haue committed fornication with her And therefore it is the religion of Antichrist Thy friends ô God are very much honoured of me Likewise that saying of Ecclesiasticus fulfilled * Nations shall declare his wisdome the church speake forth his praise and also the rites of friendship true loue observed which is to loue our friends frind for our friends sake and incomparably more the Saints of God for their and our loue towards God a Psalm 138.17 * Cap. 39.14 Resolution of the 16. Reason Popish religion only hath canonized her Professours for Saints after death and celebrateth their annuall memories Ergo. What Popish religion is Antichristianisme ANSWERE 1 I grant the whole 2 Blasphemous wretches Is it not inough more then inough that miserable Papistes with intolerable boldnes arrogate vnto themselves the name of Catholiks al the prerogatiues priviledges of Christs Church in earth but with sacrilegious impiety they will needs lay violent hands and seize vpon heaveÌ„ the throne of GOD the kingdome of the SAINTS blasphemously challenge the same for their Professours who it is most certaine are cast downe head-long into the pitte of hell 3 Iudge not Christian Reader that I pronouÌ„ce this sentence vnadvisedly rashly or vncharitably * Note well Never any Man DYING a PAPISTE enioyed heaven or escaped hel I have the word of GOD for my warrant herein which must iudge both thee and me Read Apocalyps 14. vers 9.10 11. the Text is pregnaÌ„t plaine This point I haue handled at large in my booke De Ecclesia Antichristi 4 Holy Sainte LVTHER saith Papa muleâ—s in sanctorum Catalogum refert qui taima detrusi sunt tartara loanneÌ„ HussuÌ„ damnatum Satanae tradidit quem coeli beatum esse incolam nemo dubit averit nisi qui Christum veracem esse negaverit Absit ô Papa me tibi SanctuÌ„ indicari te Satanae Sanctum esse faecilè patior Luth. in Colloq de Ioanne Huss Reason of Religion 17 17. REASON OF RELIGION A religion whose refuse and revolted Priestes are deemed lawful and a Manifest vntruth â—ufficieÌ„tâ—y ordered to preach the word of God to minister Sacraments to exercise all spirituall iurisdiction in the Protestant Puâ—â—ane Congregation A proofe which seemeth vnanswerable that b They argue ex non concessis our Church is the true Church for were her doctrine false she teaching in many points as shee doth it must needes follow that she is c This we grant the synagogue if not the arch-synagogue of SathaÌ„ consequeÌ„tly he hath not can possibly haue God the divell being so contrary d Popish Priests are no lawfull Ministers in the true church auctority to initiate make lawfull 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 sorte reputed other then for meere e Certainely hee that denieth falleth away fro the faith of Iesus Christ is vâ—worthie to bee a Minister of his Gospell lay-meÌ„ without orders Resolution of the 17. Reason Popish religion is that whose refuse and revolted Priestes are deemed lawfull sufficiently ordeined to preach the vvord of GOD to minister the Sacraments and to exercise all spirituall iurisdiction the Protestant Congregation Ergo. Popish religion is vndoubtedly true religion and consequently to be tolerated ANSWERE I To the Antecedent 1 WE hould Popish Priests accursed because their Priest-hood is not of GOD. But if in obedience to the divine coÌ„mandement Apoc. 18.4 they come out of Babylon forsake Antichrist renouÌ„ce their errours ioyne theÌ„selves vnto the true Church of Christ if theÌ„ they have sufficient giftes are willing to exercise that function or if otherwise the Church hath neede of their helpe that way they may ought to be received as Ministers of Iesus Christ 2 Neither is it any greasing or shaving which they received in the Popish synagogue that makes them to be Ministers in deede the Popish ordination being nothing else but meere prophanation but they having fit gifts and other necessarie circumstances concurring their being acknowledged to be true Pastours and Ministers by the whole Church the Magistrate and People 3 There is no true Ecclesiastical vocation in the Papacy because they have remaining in their Church no appearance of such things as by the word of GOD are required for the constitution of a lawfull vocation They have no Election no examination of doctrine no approbation of manners nor consent of the Church But let vs examine their owne Canons 4 If they which come vnto their Bishoprikes either by money or by the favour of Princes be not Bishops indeed and have no right of instituting other Bishops or ordaining Priestes as the ancient Canons expresly testifie Can. Apost 29. 30. CoÌ„cil Chalcedon Can. 2. If a Bishop cannot be elected but by a Synode and if the election of him that is otherwise elected be meerely voide no election at all as was decreed in the Councell of Antioch If they who sell or buy their Orders bee no Priestes as the Councel of Basil concluded theÌ„ what one Bishop or Priest is there in the Popish Church that hath a lawfull calling 5 Briefly in few wordes Popish PRIESTES Note well are no more the Ministers of the Gospell of Iesus Christ then were the Priestes of Bacchus or any other idolatrous Sacrificer among the heathen Gentiles II To the Consequence 1 The Consequence hath no coherence with the Antecedent for it doth not follow that because Popish Priestes acknowledging their heresie and confessing the Gospell of Iesus Christ being every way fit for the Ministrie by the approbatioÌ„ of whoÌ„ it appertaineth vnto are received as Ministers amongst vs therfore Popery is true religioÌ„ seeing they presume to do nothing by that auctoritie whereby they were ordained in Popery but for all their orders take themselues for meere lay-men 2 The Argument is thus rather concluded Popishe Priestes being in themselues execrable if they renounce Antichrist and turne vnto the Lord by the approbation of the church are lawfull Ministers of the Gospell Ergo Popish religion which ordained such Priests is execrable and the religion of Protestants whereof after their conversion they are lawful Ministers is the true religion and faith of Iesus Christ Reason of Religion 18 18. REASON OF RELIGION A Religion to whose antiquity and veritie of most part of her doctrine controversed the fashion of every Church Chappell and Chancell the records of every Hospitall Colledge and Popish Religion is no ancienter then the Abbres Cloisters of Friers and Nunnes Anbey decared yea every ancient sepulched church-window graue-stone do bring giue apparant evidence as thing al wearing her badges and contestoying her elder childrens faith devotion and piety Resolution of the 18. Reason Popish Religion is that to whose antiquity and
all faithfull Catholikes in EnglaÌ„d in Saxonie are to be excused who doe not exempt themselues from the power of their Superiours nor wage warre against them for commoÌ„ly they have not wealth strength inough to warre against their Princes they are in great danger So saith Dominicus Bannes in 2.2 Tho. q. 12. a. 2. col 479. A. B.C. edit Lugdun 1588. Martinus Ledesmius in 2.4 Tho. q. 15 a. 5. fol. 120. col 4. is of the same iudgment 7 FINALLY their Canonists decree ratifie the same Conclusions Gregorie VII saith We keeping the statuts of our holy predecessours by our Apostolicall auctoritie do absolve froÌ„ their oath alleageance such as are so bouÌ„d vnto them that be excommunicated we forbid them by all meanes that they observe no faithfulnes nor obedience vnto them vntill such come to make satisfaction Caus 15. q. 6. c. Nos SanctoruÌ„ Iac. Simancha writeth For the Kings heresie not onely the KING himselfe is deprived of his kingdome but also HIS * Note still SONNES caÌ„not succeed after him Iac. Sim. lib. de Catholic Institut Tom. 11. tract Illustr in vtraquex Iuris facultate IurisconsultoruÌ„ part 2. tit 9. f. 132. nu 259. The same Position houldeth Ioannes Lupus Deture Navarra par 1. § 7. Also Antonius Corsetus saith A ChristiaÌ„ King becomming an Heretike looseth his Kingdom which is given vnto * Good again a Catholike possessour Cors de Pot. Reg par 5. nu 6. See Bald. in l. 1. in 13. Col. in repe C. de emaÌ„ci libe Notat in C. 1. de praescr 8 Note I beseech you in the bowels of our Saviour Christ Iesus marke I say you illustrious thrice renowmed Kings whose eies harts GOD hath opened to behold his truth and vnfeignedly to embrace the Gospell of his Sonne this is the king-quelling doctrine of Popety this al their writers teach professing that all their Divines hould so that al true Catholikes beleeve so and calling them Heretiques that doubt of it Behould Popish religion armed to cut your throates And that you haue beene hitherto safely protected it was no through the innocency of Popery or defect of Papists malice hatred against you as Dominicus BaÌ„nes acknowled â—â—eth poison to stab to murder you through the special blessing and preservation of Almighty GOD who never faileth such as trust in him faithfully call vpon his name 9 But that all men may see the vanitie falshood of this wicked and divellish doctrine of Poperie What can all the Papists in the world or all the Divels in hel say to this that followeth No King by the lawe of Nature or by the law Divine can be deprived of his Kingdome or dominion over his subiects for falling away froÌ„ the faith the reason hereof is plaine because Faith is not the foundatioÌ„ of dominion but some other politique title having force and strength from the law of Nations as the title of hereditarie Succession of Election of Conquest or iust acquisitioÌ„ by lawful warre c. which titles may remaine and stand firme without Faith 10 This I haue argued vpon supposition But our Kings and Princes haue not by the mercies of GOD fallen from the faith they are no heretikes as wee are ready to demonstrate out of the word of GOD against al Papists powers of Satan The Popish Princes are they who fell froÌ„ the faith and worship the Beast and therefore their decrees stand in force against themselves not against vs. II To the Consequence If Popish religion did teach nothing against the lawfull auctoritie of Kinges and Princes yet were it not therefore true religion for it might erre in the foundation of faith against other partes of the Scriptures as it is manifest it doth wherefore it is neither true nor to be tolerated in any Christian societie Nor are these ô most gracious Soveraigne the only respectes that thus embolden vs to become humble suiters at your Hignesse foot for toleration of Catholike religion a Yet more reasons but our manifold b Causelesse complaintes daungers vnder-gone our several losses and indignities sustained and the stoore of Catholike blood that hath bin shed for affecting your mothers Rightes and Title and for seeking how to succour her piteous distresses person the worthiest Queene that many ages enioyed living a long imprisoned Confessour and dying a most glorious Martyr serue also to plead and cry to your Maiestie for commiseration of our case grant of the Petition we make And as our true loue zeale and tribute of service did not then dilate and extend it selfe on y towards your Highnes deare mother but in throuâ—h her reached also to c Sore against the Papists wils your sacred Maiesty so since the time of her happy Crowne of Martyrdome our wishes indevours actions haue ever levelled as much as lay in our power to the most advauncing of your d Proue that Parsons denyeth it Maiesties Title Yea the pressures and afflictions lâ—aded on vs for this cause were in a sâ—rt comfortable or not discomfortable vnto vs in hâ—pe of the relaxation and ease we assuredly expected by your Highnesse actuall arrivall to the Crowne So that now if your excellent Maiestie may not bee mooued to permit the free exercise of the Catholike Religion Oh our hopes fedde on are not only frustrate and our long expectations vaine but our temporall lots by reestablishing of penal laws against vs become more abiect servile desperate and forlâ—rne then euer before Puritanisme differing from ProtestaÌ„cy in e Mere slanders and impudent calumniations 32 articles of doctrine as their owne bookes and writings doe witnesse looketh vp spreadeth is neither suppressed with penalties nor oppressed with indignities but her professourâ— receiue grace and holde high auctority in the government only the Catholike Religion whose professours suffred most for your good Mothers sake and euer least offended your Maiestie is despised troden vnder foote maligned punished and must bee alas by all violence f Amen abolished without regard of her venerable antiquâ—ty or respect of the large dominions shee other-where hath to her dowery or of the innumerable conquests shee hath made ouer all other Sects froÌ„ Christs 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 shee teachâ—th And that which moueth not the least admiration here in is for that neither the inward beleefe of the Catholike Romane faith nor the outward profession or defence thereof in words seeme to bee the transgressions which are so sharpely animadverted but rather the only fault which is punished and neuer sufficiently as some thinke punished in vs is the vndissembled profession of our inwarde faith in refusing to go to the Protestant Church A necessity which vnder guilte of dead y sin breach of our Churches vnity