also from the places they most infestuously 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 a D. Tho. 1. 2. q. 96. art 4. Concil Ephes to 4. ca. 16. Pâ—ltano interpr the iust lawes of Princes do binde in conscience and some kindes also of vniust lawes vpon feare of scandall and likewise decreeing b Concil Tolet 5. ca. 1. Concil Meldense ca. 14. 15. that all such as moue sedition against their Soueraigne or obstinately impugne or disobey his lawfull commandements should be pâ—esently excommunicated and all the faithfull debarred to keepe them companie And a religion which hath euermore blessed the kings that were her louers and children with more peace with more loue of their subiectes with more prosperitie with moe 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 ô 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 manifolde dangers vnder-gone our seuerall losses and indignities 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 and person the worthiest Queene that many ages enioyed liuing a long imprisoned Confessor dying a most glorious Martir serue also to pleade and 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 sorte 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 onely 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 violence abolished without regard of her venerable antiquitie or respect of the large dominions shee otherwhere hath to her dowery or of the innumerable conquests shee 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 still to keepe themselues her children bicause the vnity therof consisteth in the a Aug. de doctr Christian lib. 3. cap. 6. epist. 118. cap. 1. Basil in exhort ad baptism connexion of the members together by an 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 b Aug. de vnit Eccles cont Petil. ep cap 2. contr lit Peti lib. 2. cap. 38 in Euangel Ioan. tract 118. in ser sup gest cum Emerito vltra med epist 152. Cypr. de Simplic Praelatorum extra ecclesiam non est salus there is no hope of saluation out of the church To which Lactantius most plainely subscribeth saying c Lib. 4. cap. vlt. diui Instit Sola ecclesia catholica est templum dei quo si quis non intrauerit vel à quo si quis exierit à spe vitae ac salutis aeternae 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 of life and eternall saluation Neither doâ—h the Apostle affirme lesse in sense where he saith that d Ephes 5. 23. Christ is the Sauiour of his bodie and that e Ephes 1. 23. Ephes 4 5. Cantic 6. 8. the Church is his bodie 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 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 â—eall obligation of meere conscience especially for so long as wee holde the inward perswasion we doe in respect an erroneous conscience Rom. 14. 14. 23. Chrisost hom 26. in ep ad Râ—m est sententia comâ—â—nis omnium Thelogorum in 2 Dist 30. D Tho. 1. 2. qu. 10. art 5. bindeth as strongly and vnder equall payne as doth the conscience
his head saying Si Deo fidem sinceram non seruasti quomodo mihi qui homo sum conscientiam sanam praestabis Thou that hast violated thy faith with God how is it possible thou shouldest 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 manifolde and very great for that the same could not but begett and foster a right earnest and zealous aemulation or holy strife among your Maiesties subiectes differing in religion who should exceed the other in dutie 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 renowneable 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 because all beeing in this manner interesâ—ed in your Graces fauour and vnpartially tasting the sweete thereof can not be 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 praecedent onely but the same woulde 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 regarde 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 Pro. 20. 28. 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 booke of Esther To gouerne his subiects with clemencie and lenitie And the reason is plaine for that the loue Ca. 13. v. â— of the subiectes soonest and most wonne by these vertues is the strongest Castell in the world an army if any other most puissant and a bulwarke inexpugnable And as nothing can sit so neere a christian mans Soule as the religion he beleeueth so vndoubtedly no mercie no clemencie no lenitie of what nature or in what matter soeuer can relish so sweete so lastingly gratefull so forcibly binding ravishing and as it were coniuring the hearts of subiects as doth the mercy and benignity which is shewed in licensing freedome of conscience and the exercise of their religion So that by permission of Catholike religion a religion that of all other kindes of religion hath most and woorthiest Professours in other Kingdomes that next border vpon your Highnesse and neither the least nor meanest sort of subiectes within your owne realme your Maiestie may make millions in and without your territories so entirely and affectionately 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 that we are loath to bee tedious to your Maiesty in multiplying of reasons beside the pleading of these and other like regardefull Motiues that might bee alleadged which doe all directly stand for toleration wee 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 doctrine of Protestants vnlawfull to be granted The first is cleare by the example of Germanie Fraunce Poland other Countries where diuersitie of religion is licenced by supreame authoritie the like sound 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 of 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 and antichristianlike to punish any for matter of meere conscience faith and religion And the fauour wee sue for is but the benefite of that position which they held for most true and scripturall so that if they should now depart from that doctrinâ— they must needs giue the world to see that either then they did wittingly mainetaine the position against truth onely to serue their owne turne withall an ingrauen blemish or generally erred in that poynt of doctrine a blot of no lesse discredite 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 wee 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 handes 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 conuerted An. Dom. 596. by S. Austen the Monke and our Apostle sent hither by Saint Gregorie the great Pope of Rome Beda de gestis Anglorum libr. 1. cap. 23. from Paganisme and which both all the christian kings of our nation Edward the 6. a childe only excepted and also all your Highnesse predecessors in the crowne of Scotland euer publikely professed and for the zealous maintenaunce whereof your Maiesties great grandfather Iames the fourth was worthily surnamed Protector 2. A religion which by the testimonies of all Antiquitie * This apeareth by Mermannus in suo Theatro the Magdeburgenses in tit de propagatione Baronis and all other Collectors of Antiquitie was the primary religion that euer any heathen Nation conuerted christian did professe and the Wisdome of heauen commaundeth not to transgresse Pro. 22. 28. the antient bounds which our Fathers appointed but contrarily to abide in that which we heard from the beginning 1. Ioh. 2. 24. 3. A
forth after the death of our Sauior it 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 all 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. and 4. Chapters 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 tooke afterward in the second age a In dialogo cum Tryph. Iustinus Philosophus b Lib. 1. cap. 3. Ireneus and c In Apolog. cap. 37. aduers Iudaeos ca. 7. 8. Tertullian do witnesse And so doth d De vit Philosoph in Aedesio Eunapius Sardianus a prophane writer and enimie of Christian religion e Vit. Constantini li. 3. ca. 24. sequ cae vlt. Eusebius f Lib. 1. ca. 12. Socrates with others for the third age And touching the succeeding Centuries to the end it may appeare how our Catholike religion did in euery age spread and dilate it selfe according to the former prophecies we will recite a fewe of many Nations that were conuerted in euery Countrey to the same In the fourth age were conuerted the Bessites Dacians Getes and Scythians by g S. Paulinus de reditu Nicetae in Dac S. Nicetas Bishop of Dacia to the Catholick Romane faith The Morins and Neruians by h S. Paulinuâ— epist 26. Victricius Bishop of Roan And within the compasse of this centurie i Epist 3. S. Hierome also writeth that other Nations were conuerted as the Armenians and Huns adding k Idem epist 7. that troupes of Monks came daily from India Persia and Aethiopia vnto him In the fifth age the Saracens by l Cyrillus in vita S. Euthymij apud Metaphrasten die 20. Ianu. S. Euthymius Monke and Aspebetus The m Socrates lib. 7. ca. 30. Burgundians vpon this motiue of seeing Gods especiall and most singular fauours and protection towards the Romane Christian Monarchie in times of distresse The a Prosper aduersus collatorem in fine Scots by Palladius sent b A. D. 429. by Pope Caelestine the French c Gregor Turon de gest is Franc. li. 2. ca. 31. by S. Remigius Bishop of Reims and d Albin Flac. circiter A. D. 499. S. Vedastus Bishop of Arras In the sixth age the e A. D. 565. Northerne Picts by f Beda de gest Angl. li. 3. ca. 4. S. Columbus Abbot The g A. D. 589. Goths by h Gregor Turonen Hist Fran. lib. 8. ca. 41. Leander Bishop of Seuil The i A. D. 590. Bauarians by k A. D. 594. Rupertus Bishop of Worms The l Gregor epist lib. 3. ca. 29. 27. Barbaricinians by m A. D. 596. Foelix Bishop Cyriacus Abbot The n Beda de gest Angl. lib. 1. ca. 23. English by S. Augustine a Benedictine Monke sent by Pope Gregory the Great In the 7. age the Flemings by o Iaco. Mayer in Chron. Flandriae 649. Eligius the Westphalians by the p Fasciculus temporum two Eualdes after honored with the crowne of martirdome multitudes of Spaniards by q Volaterranuâ— lib. 21. Vincentius lib. 23. ca. 92. S. 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 r Sigibertus in Chronico 688. Chilianus sent by Pope Cuno and the Frisians by Å¿ Trithemius de Regib Francâ—â—um 696. S. Willibrode an Englishman imployed in that holie worke by Pipin King of France and Pope Sergius the first In the eight age the t Hedio lib. 6. ca. 17. Hassuts u Chronic. Isanacense Thuringians x Mutius lib. 7. Hartmannus Schedel in Chro. â—tate 6. Erphordians and y Willibaldus in vita Bonifacij 722. Cattians by S. Boniface an English Monke the Lumbards by Sebaldus z Hartmannus vbi supra sent by Pope Gregorie the second The Iewes of the Citie of Berythum a Crantzius in â—â—trop lib. 1. ca. 9 Magdâ—cent 8. tit de Propagat 785. 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 sawe this vision at Wolmerstadium on the feast of Easter when the Campe of Carolus magnus lay there Witekindus and Albion by a miraculous sight which Witekindus sawe whilst he was but in a new and doubtfull disposition of becomming Christian to wit a faire childe descending from the Priests hands into the mouthes of the receiuers when celebrating Masse he deliuered the sacrament of the Altar to Communicants In the ninth age the a Adamus li. 1. ca. 16. 17. Grantzius in metrop lib. 1. ca. 19. 826. Danes and Suethens by S. Ausgratius Monke the b Blondus Flâ— Deca 2. li 2. 840 Bulgarians by S. Ioannicius the c Helmoldus li. 1. ca. 6. li. 2. ca. 12. in hist Sclaâ— Rugians by the Monks of Corbeia the d Theodomarus Episcopus Iuâ—aniensis ad Ioannem Pontificem Morauians by Withungum the e Zonaras tom 3. Cedrenus 875. Rhossits vpon euidence of the miracle 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 witnes the truth of his doctrine The signe was that if the booke wherein the said doctrine was written should not burne being cast into the fier then they all with one accord would presently beleeue and receiue his doctrine A great fier was made and the Priest putting the booke which was the holie Bible into the middest thereof said with a lowd voyce Glorifica nomen tuum Christe Deus Christ our God glorify thy holy name The flames gaue place to the booke and the booke lay so long in the fier 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 f Adamus li. 2. ca. 7. 8. 10. 11. Dâ—â—maruâ— chron lib. 2. 971. f Cromerus alij de reb Polonorum 965. Aegidius Tusculanks and others sent by Pope Iohn the 13. The Sclauonians by g A. D. 989. h Cartuitius in vita Stâ—ph Hungar. reg ca. 1. 2. 3. Aeneas Sylâ—iâ—s Hist Bohem. ca 16. S. Adelbert and the h A. D. 1012. Helmoldus li. 2. ca. 13. Mar. Crom. lib. 7. Hungarians by i Aeneas Syluius another Adelbert surnamed their Apostle In the eleuenth age the k A. D. 1106. Bozius lib. 4. ca. 5. Vindians and multitudes of Prussians beside
the reclaiming of the lapsed l Circiter A. D. 1150. Ranulphus li. 7. ca. 22. Hungarians In the twelfth age the Pomeranians the Noruegians by Nicholas an English Moncke employed in that holie worke by Pope Eugenius the third The which Nicholas was afterwarde chosen Pope of Rome and named Hadrian the fourth and gaue the dominion of Ireland to king Henrie 2. Stow in anno 7. Henrici 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 a Anno Dom. 1205. Liuonians by b Crantzius lib. 7. cap. 13. S. Medardes the c An. Dom. 1230. Lituanians by d Mâ—rtinus Chromer lib. 8. the knightes of S. Marie the e Anno Dom. 1270. Sabellicus Gâ—iliâ—lmus de Nangiaco Emperour Cassanes with innumerable Tartarians In the fourâ—teenth age f Anno Dom. 1300 Niceph. Gregor Histor. lib. 4. Azatines Emperour of the Turkes the Isles of the Canaries the g Anno Dom. 1344. Bozius lib. 4. cap. 5. reuolted Lituanians the h Anno Dom. 1346. Sebastiâ—nus Munsterus in Cosmograph Cumans the Bosnians the Lipnensians the Patrinians and other Sclauonian nations by Pope Clement the 6. and Lewes king of Hungarie In the fifteenth age the i Anno Dom. 1350. Michael Rit lib. 2. Bonfin deca 2. lib. 10. Samogetians the kingdomes of Bentonine Guinea Angola and k Anno Dom. 1412. Martin Chrom lib. â—8 Congo In the sixteenth and last age to speake in generall without descending to any particulars more 〈…〉 inces 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 trueth by seuerall miracles then all Christendom twice yea perhaps more then thrice tolde contayned before which beside the record of all Cosmographies and Histories of this subiect may plainely bee demonstrated in that before the last Centenarie 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 and twenty degrees but the circuite of the world which is now sailed and euery or most where portes of Christians found therein is of three hundred and threescore degrees which is full out thrice l Anno Dom. 1485. 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 Esa 54. â— 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 and continuance of our religion but that also the Word of wisedome and the Worde of knowledge graces giuen by the testimonie of Saint Paul 1. Cor. 12. â— 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 and 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 foresayde 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 bredde and borne in without store of solide and substantiall reasons mouing 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 obstimate and hawtie disposition drowned in vncleanenesse and delighting in the varieties of libertie lets and strongest impeachments of imbracing the discipline purenesse and austeritie of our Christian catholike religion and the conquering of them a plaine demonstration that their Conuerters all stoute professors of the Romane religion â—aught that doctrine which the Prophet calleth a lawe conuerting soules and the Apostle the liuely Psal 18. 8. Heb. 4. 12. and forcible word more piercing then any two edged sword 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 Ephes 6. 17. Heb 4 12. Luke 1. 79. Esa 30. 23. the soule The bright Candle Luke 11. 37. that illuminateth those that sitte in darkenesse And the seede to which God promiseth to giue rayne for the rich fructifying thereof And finally that they were also true imitators of the Apostles in doctrine and office as becomming Fishers of mâ—n drawing them out of Matth 4. 1â— Mark 1. 17. 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 wisedomâ— and knowledge a gifte proper to Gods Church 1. Cor. 12. 8. 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 effectes vpon beleeuing Christians namely in exciting men and women of all ages and estates euen a â—amba King of Spaine Hugo King of Prouince Rachis King of Lombardie Sigismundus King of Burgundie Vâ—remundus King of Castile Ranimirus King of Aragon Ethelred and Kâ—neredus Kings of Mercia Sigebert Kings of Northumberland A frod Ceolulphus Egbert Sâ—bba Kings of England Offa and Ina. Henry he fourth King of Denmarke Carlomannus King of Almaine Trebellius King of Bulgarie Cazimirus King of Poland and others Kings b Radegund Queene of France Margaret Queene of France Brigit Queene of Sueden Etheldreda Queene of Northumbers Sexbarga Q. Q. of Westsaxons others Ethelburga Queenes c Lotharius Earle of Romans and others Emperours d Richardix wife of Carolus Crassus Emperour Chunegundis wife of Henry Emper. and others and Empresles to relinquish the world renounce the pleasures and delights thereof and deuote and binde themselues to a poore chast and obedient life vnder the command 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 doe the Carthusians some neither eate flesh egs nor whitâ—-meates and fast three parts of the yere as do the Bouhomes Some discipline themselues sundrie times in the weeke or daily go barefoote touch no money haue