A petition to the Queene, for assotiation in religion.

There be as seemeth vnto me (Most grati­ous Soueraigne) by the law of God, by the law of nature, and by the law of nations, 3 thinges in duety to be exhibited by the subiectes to the magistrat, viz. Honor, Obedi­ence, and Defence. For the magistrats, (as they are rightly termed by Homer) the Guides Leaders, and Norishers of the people. The are, as Plato calleth them) Sauiours Keepers & Pre­seruers of the people, They are as Aristotle saith aliuyugc law, and the law▪ without them a [...] dumbe and dead magistracy. So that the magistrat beinge the life of the law, & the law the life of the common wealth, in the safetie of the magistrat must needes consist the safetie of the common wealth. This seemes to me to haue bene the cause, that the comon lawes of this realme, haue ordained greiuous punishments for such as should indaunger the liues of principall magistrats. A [...] 25. Fdw. 3. It is layed downe, that if a man slaye the L. Chauncellor, L. Treaserer, Iustices of either bench, Iustices in Oyer, Iustices of assise, or Iustices assigned to heere and determine, beinge in there place doinge their, office, that such offence is Treason. If then theire hath [Page 2] bene and ought to be so great care and prouidene for the preseruation and safetie of these inferiour magistrates in respect, how much more should their be in the establish­ing of the safetie and securitie of the superi­our power and most supreame magistracie, from whose throne and estat all other au­thorities are deriued, and by whose priuatiō they be all extinguished. Such is the cause we now deale with, even the defence, preseruation, and safetie, of your most excellent maiestie: A princes of such perelesnes and singularity, as meriteth no lesse to be regarded of all men for priuat singularitye, than honored for publike function. For if the force and strength of vertue be such, that the onlye shewe and shadow of it hath that meruelous and magneticall attraction, that it draweth vnto it the hartes and mindes of infinite people, as plainlye appeareth in the auntient nobles both Greekes & Romaines who wantinge the true knowledge of God from whose divine maiestie all vertues doe proceed as from the fountaine and to whose glory they ought all to be directed as to the [...]mall scope, and had in them rather forme and figure then any matter of substance of true vertue: what in explicable effects doth [Page 3] pure, perfect, and sincere vertue bringe to passe, beinge adorned with the true know­ledge of God, setled in a seat most royall in the eyes and sight of all nations to the won­der and admiration of the world, to the sin­gular benefite of sundrie countryes, to the ioye of the godly, and to the prayse▪ honor, and glory of God. These thinges appearing most plainlye in your Maiesties most royall person, cannot but draw vnto it most effec­tually, the hartes and mindes of all good and vertuous, who to their inestimable ioye, doe confesse and acknowledge your highnes▪ for the rarest Princesse in the world: for the life and light of your land, and for the sacred fountaine (next vnder God,) of all thir feli­city: so farr exceedinge the auncient princes before mentioned, as true vertue doth the counterfeite, and as farr as endlesse glorye perpetuated by eternitie, surpasseth perrish­ing fame, consumed by time. They trauelled for there owne glorie which was false, fading and momentary, your Maiestie seeking the glorie of God, shall assuredly be crowned with eternall glory. But to enter into rehearsal of your highnes most singular ornaments of mynde and body, of arte and nature, of grace & fortune, I meane not, nor may not. [Page 4] It is too deepe a sea for me to wade in: too large a feild for me to walke in. Theirfore, syth therof speake as I ought I cannot: as I can, I will not. As in the one I acknowledge it my weaknes and imbecillitie, so in the other I am lead by discretion and iudgment. For in the resplendeny of your excellency, vaine were it in me, & friuelous (in vttering my slēder conceipt,) to light as it were a candle to discouer the Sunne. But whatsoeuer we can, let vs doe it in your seruice: whatsoeuer we may, let vs deuise for your safetye.

The safetye of your Maiestie doth most consist in preseruation of your most royall person, and of your estat. Your person and estate are best preserued by cuttinge off the perils that would most annoy them. The estate of your highnes is a free monarchy, a soueraigne and absolute power, and authority instituted and ordained of God: for the defence of the good, and punishment of the euell, and for the gouerment of all in pietie and Iustice.

This your soueraigne estat is dangerous­ly impeached with the perill of your person by the indeuour to bringe in the tiranny, superiority, and supremacye of a forraigne Prelat: whose riches in times past, hath bene [Page 5] our pouertie: whose puisaunce, our terror: whose doctrine, our destruction. These are are they that loath manna, and long for the fleshpots of Egeipt: that loue the tongue of the Caldies, better then the language of Ca­naan: that madded with mallice, or blinded with error, take Sedom for Sion, and Babell for Ierusalem. Of these people we are to ob­serue two thinges, They end whereat they shoote, and the meane they vse to attaine to that end.

The end for which they would advaunce their tyranny, is, that theirby they might en­ioye their groues and hill altars, that therby they might honor againe the wholl host of heauen, and that therby they might returne againe to their superstious Idolatrie & blas­phemous religion.

The meanes wherby they would accom­plish it, is, the death of your maiestie, and the erecting of a fauouring successor, whervnto tend all their deuises. This is their drift and practise while there remaineth in them any sparke of hope to attaine to this end, or any conceipt (I will not say of probabillitie) but of possibilitie to atchiue it. what law soeuer we make to punish them they will still per­sist in theire pernitious practisses, and your [Page 6] maiesties most sacred person shall still re­maine in perill. But if your maiestie cutt off their hope, and make it apparently impossi­ble for theire religion euer to take place in this realme, their indeuour will forthwith surcease, the state wilbe clere from theire deui­ses, and your maiestie freed from danger.

The onlye way in mine oppinion to extin­guish their hopes, and theirby theire practises, and so consequently the perill of your most sacred person, is, to establish a firme continuance & perpetuatiō of the substance and sinceritie of doctrine now professed in this realme, which me thinkes is sensible, and is to be donne by generall lawes▪ by generall league, and by generall oth. To which end it it would be enacted, that all gentlemen, magistrats, and possessioners within this realme shall take the oth of association, for the defence and perpetuation of religion now publiquelye professed within this realme. And that the oth of supremacy be ministred with like addition to all men generally within this realme, from the age of 16▪ yeares vpwards, twice everie yeare, by the maiors and gouerners of citties, townes, and corporations, & by stewardes and other officers in mannors and lordships in their countries, and theire [Page 7] leetes & [...]aw dayes. And if they refuse to enter into such league or oth, that euery such person shalbe holden and reputed as suspected, and shalbe theirby disabled to beare any office or authoritie in this common wealth, and shall also be bound to his good behauiour, sequestred from all his armour and weapons, and (if he be possessed of landes within this realme) shall yearely pay vnto your maiestie the fourth part theirof. This payne & such others as your maiestie shall like of to indure, during his obstanacie, and vpon his conformitie to cease.

By this meanes, their hope being taken a way, I make no doubt but their practise will end. But so longe as theire hope endureth, they will neuer giue ouer their deuellish at­tempts. If Brutus had not hoped to set Rome at libertie, he had neuer conspired the death of Cesar. If Phocas had not hoped to obtaine the imperiall dignitie, he had not slayne his master M [...]uritius. If the papists hoped not to establish heere their religion, they would not practise the death of your maiestie▪ then let vs put them out of all hope, lest they put vs out of all helpe. For most true is that saying of Plutarch, In [...]acinoroses lenitas est in bo­nos cradelitas.

[Page 8] But it wilbe perhapes obiected, that this course is dangerous: and that vnder pretēce of remedying a future perill, it draweth vpō vs a present mischeife. The harme that there by is to be doubted, is, from the papists▪ If from them, it is either by exasperating their will, or by increasing of their power, theire will cannot be worse in this theire extreame discontentment. Nothinge can be added to their mallice whether your maiestie beholdeth the head or the members (if so gratious an eye may beholde so vile an obiect): yow shall easilie discouer theire spite & rancor to be alreadie in the highest degree. The Pope hath sent out against your highnes his flame and thunderboltes of excommunication full of falshood and furie, of bitternes and igno­minie. His will therin hath bene to depriue your maiestie of your estate, gouerment, life, crowne, and dignitie. He hath practised to drawe vnto himselfe fauorers & followers within our realme: to discharg your subiects of dutie and aleadgeance they owe vnto yow: to withdraw them from your obeidi­ence, and to draw them vnto his.

To this end he sent, first his Agnus Dei, then his grana benidicta, and such other tre­cherous baites, the wayes of his trade. then [Page 9] next his buls. threats, and excommunications, as the fire of his furie. And now last of all (if euer his practises will haue end) theire Iesuits and Seminary Preistes▪ the most fine & subtle Brokers of Babilon. By this meanes he hath sturred tumultes in your land▪ He hath allured your subeictes to disloialtie, & induced some to actuall rebellion, & some partes he hath inuaded with his forces: the members following the directiō of the head haue assisted his attempts both at home and abroad: some by words, some by wrighting▪ and some by action: and all by will seeke to aduance his authoritie & tirannie against your maiesties most royall titles. They haue touched (though with inualiditie) your most sacreed person▪ they haue conspired with treacherie, against your pure and sincere religion. they haue charged vs with bloudines & tirannie: they haue spoken it, they haue written it they haue published it, they haue dy­ed in it and can their will be worse? yea▪ but some of them acknowledge yow to be for their lawfull soueraigne, and haue both spoken & written very honorablie of your most rare & singular excellencies. what then? shall we thinke that theire mallice is the lesse, because your vertue is the more: we may as [Page 10] well thinke, that the Diuels did not general­ly hate Christ, because some of them did confesse him to be the sonne of God.

Great is the force of truth, and often driueth the aduersarie to acknowledge it. And great is the subtiltie of sathan, who somtims speaketh that that is true, because he would be beleeued in that that is false. The papistes as vngratious herein as theire grandfather, doe sometimes acknowledge your most sin­guler vertues, but then effectually whē they perswade some point of their religion, or inueigh against some noblemen that are about yow, mixinge theire gall with honie that it may the rather be receaued▪ and minglinge theire fashood with that veritie, that it may the sooner be beleeued. A tricke intruth of their treacherie, and no signe at all of theire loyaltie. So leauinge their euell will at the worse, not possible to be augmented, we will consider of theire power, whether that may be increased.

The power and strength of any people or multitud, is to be augmented by one of thes 4. wayes. 1 By addition or number. 2. by supplie of necessaries. 3 by advantage of place. 4. by order of gouerment. And as by these meanes it is increased, so by the contratraries [Page 11] it is [...]nished. Now if I shew your Maiestie [...] theire power shalbe increased by no one of thes waies, but shalbe lesēed by all their contraries: I hope I shall sufficiently double this point, & so procure clere passage to my perswasion. that this may more mani­fesly appeare, let me present vnto your Ma­iestie, the whole number of your subiectes diuided into 4 bands.

• 1. Protestants of religion.
• 2. Protestants of state.
• 3. Papists of state.
• 4. Papists of religim.

The first are constant and faithfull vnto your highnes: the 2. waueringe: the 3. perilous▪ the 4. pernitious. the first serue yow for loue, the 2. for hope, the 3. for fashion, the 4. for feare. the corruption of the 1. bredeth the 2 the corruption of the 2 breedeth the 3. the corruption of the 3. bredeth the 4. than the which nothinge canne be more corrupt: they beinge altogether possessed with the dregs of poperie, wherin the more grose the more vngratious. the haue their conuersion also in assent. For of the subtilest part of the 4. is ingendered the 3. of the subtilest part of the the 3. is ingendered the 2. of the purest & best part of the 2. is ingendered the [Page 12] first. The 1 & 4. are meere opposits, hauing their centers most contrarie, even heauen & hell, light and darknes, truth and falshood, Christ & antichrist. the 2 and 3 are intermidie▪ the 2. in part inclining to the 1, in part declining to the 3 the 3 in part declining to the 4: in part assendinge to the 2. the more the 1. and 2. are increased, the more is your safetie. the more the 3 & 4. are augmented, the more is your perill. Out of thes 2. and 3. the increase of the 1▪ and 4 must grow. for they are as it were two heapes of stones that must goe to the buildinge either of Sion or Babell. Their progresses, or dispositions are wrought or staid, hastened or slowed by certaine motiues or motiones: & they are of 2. sorts, externall or internall. the externall motiues on the on sid be doctrine & discipline the on the word of life, the other the worke of law: the on the sheepards voice, the other the sheepards hooke▪ the on in the mouth of the minister, the other in the hand of the magistrat: in the one is contained the preaching of the truth, in the other all good lawes for the establishment and maintenance their of. The externall motiues on the other side, is the doctrine of error and superstition: the pollicies and practises of impietie.

[Page 13] The internall motiues are of two sortes, naturall, and supernaturall. the supernaturall motiues on the one side, is the operation of the holy ghost: on the other side, the sugges­tions & subtilties of sathan. the naturall mo­tiue is appetitio boni. How the 2 and 3 band, that is to say, the protestants of estat and papists of estat, establish their summum bonum in this world▪ and define it to be a life lead in wealth: pleasure reputation and authoritie. In the appetition hereof they both agree. In the acquisition they varie. For, the papists of estat: conceiuing great brittlement and vncertaintie in the course of this present gouern­ment which he supposeth cannot longe last, for that he desireth to haue his summum bo­num perdurable, he will not hassard it in this present, but will now laye his foundation long before, to inioye it in the future. to that end he will now be a fauourer to papistes of religion: he will retaine some of them that be most famous or rather most infamous on this side and beyond the seaes: he will giue some token of present discontentment: he will incur the displeasure of some great man of the estate that fauoureth the contrarie, and he will doe whatsoeuer els may make him a man of note, whereby he may notably [Page 14] be accepted off in the future.

The protestant of estate (thinkinge it teadious to tarrie, and frutlesse to trust to dead mens shooes,) resolueth to tast of the present sweete, offereth his seruice in most dutifull sorte vnto your maiestie, frameth himselfe vnto the time, assocyateth himselfe with such as are protestantes of religion, in sinuateth himselfe into the fauour of some great man that is fauourer thereof, hopeth to attaine wealth, reputation and authoritie therby, & herewith becometh a seruiceable member of the estat, though as yet no true member of the church. But for that he sub­mitteth himselfe vnto the externall motiues it is to be hoped that in time he wilbe in­wardly and effectually called, and so made a member of the misticall body of Christ: for out of these gentiles is gathered the Israell of God▪ and as the dispare of the future and hope of the present produceth protestants of estat, so dispayre of the present & hope of the future producerh papists of estate, now if the hope of the future be taken away, and all meanes vsed for the perpetuation of the present, there is no doubt but all papists of estate will become protestants of estate.

For syth they establish their summum bonum [Page 15] in this world, thether their inward motiue of appetitio boni must needes bringe them.

It is not vnprobable, that of the papists in this land, the 4 part are not papists of religi­on. The rest then (being papists of estate) beinge by this law taken from them, theire po­wer must needes remaine much weakened by this lesseninge of their number. Moreo­uer, for that the papistes of religion at this present stand furnished with I credict and authoritie, 2 wealth and abilitie, 3 weapons and furniture, so that they may draw follo­wers by the one, wage them by the other, & arme them by the 3: we by this law shall be reaue them of the 1, impayre the 2 with the increase of your maiesties treasurie, & take cleane from them the 3. Further, whereas some of them at this present, publiquelye stand in offices of credit and comoditie as it were in sorts and places of advantage, some others lye hid as it were in the ambush of their dissimulatiō and trenches of treachery readye through all loope holes of oportunitie to annoy vs: we by this law shall remoue the 1, discouer the 2, and drawe out both vnto the open view, where being warned of them we may be armed for them.

Lastly, wheras heeretofore they haue cast [Page 16] vp their accoumpt, booked their catholicke gentlemen, measured their forces, had intelligence with our enimies, sounded our hauens marshalled by their practises, and (like Cati­lynes) assigned euery of vs, your faithfull subiects to the slaughter: we shal by this mean [...] take from them their maine battel, vnfurnish and disarme the residue, displant them from their places of advantage, breake their route & disorder them in their arrayes. Thus farr are we from increasing hereby their power. Syth then it plainly appeareth that they shal euery way be weakened herewith, It resteth that I proue vnto your maiestie, that theire weakening shalbe your strengthening▪ and that this law shalbe your safety. VVhat harme soeuer may grow vnto your highnes must springe out of one or moe of these 3 causes, either from the practises of aduersa­ries abroad, or from the spite of your sub­iectes at home, or from the might of your successor either abroad or at home. The for traine enimyes of your Maiestie are the Ro­maine Prelates and their faction, whose per­petual practises haue bene to compasse their deathes, whose liues did withstand their purposes. The examples hereof are infinite, whether your highnes way the acts of their publique [Page 17] hostility, or of their priuate trechery For by either of both those meanes haue. they wrought the ruine of many renowned personages, against whose liues they would neuer haue attempted ought, had they not hoped to haue bene gainers by their deaths. Now when it shall appeare vnto them, that by your Maiesties decease, no priuate or publique vtilitie to them or to their church shall accrew, (by meanes of this law) it shalbe a repercussiue to all their practises: which▪ being but an effect of their hope, by this frustrating theirof, will cleane be extinguished.

The spite of your subiects, must growe by discontentment. The most discontented mē of your realme, are papists of religion, and papists of estate. The one solaceth his soule, theother comforeth his mind in your ruine. the one accounpteth that hereby he shall enioye the libertie of his conscience, aduance­ment of his fa [...]ion, establishing of his faith, theother hopeth thereby to possesse his so much expected good, and his worldly longe looked for felicitie.

Of which expectation beinge by this law bereaued, the one of them will cleane giue over his course: the other will see that he [Page 18] hath no cause to wish the shortinge of your dayes, syth it will not be auailable for the attayning of his desire.

The mightiest in succession (as your Ma­iestie knoweth) are they whose alliance, kind red, and confederacies are for the most part with papistes: whose faction beinge great, strong, and mighty abroad, it standeth your excellency vpon, somuch the more to wra­ken it at home, and thereby to prouide an inwarde strength against an outwarde force. whereas otherwise your state shall seeme to depend vpon the will of your successor, a­most vnsure foundation, & perilous, syth so easily it may be altered with ambition, and the desire of a kingdome which knoweth no kindred, with the which, whensoeuer it shall be enflamed, theire forraine forces shall not be so dangerous vnto your maiestie, as the partie they haue within the realme, if it be of strength, whom, the feruent desire of a third thinge will ioyne to the forraine, in such a knot of indissoluble society, as in all proba­bilitie will proue perilous and dangerous to your highnes. But this lawe established, your successors shall perceaue themselues so cut off, from all stronge partye within your land, that they shall thereby be greatly [Page 19] discouraged from any such ambitious at­tempts. For taking view of your whole subiects they shall finde either protestants of religion their most mortall enimies, if they attempt any thinge against your maiestie: or els protestants of estate, men that will not alter theire present contentment for an vncertaine innouation: or els papists of religion, who, being but few in number, discontented, and disarmed, without either followers or furniture, will rather daunt their spirits with theire nakednes, then encourage them with their power.

The estat of your subiects being brought to this passe, it is in your maiestie, by a bet­ter learned and more painfull ministery, and by seuere discipline, as it were by motiues more effectual, mightily to increase the first, dayly to diminish the second & third, and to propulse the relapsses of either, to the great increasinge of the church of God, the great strengthing and safegard of your estate, and to the saluation of infinite soules. Syth then this law can breede no perill to your high­nes at home, but wilbe the ground & cause of much strength and securities vnto your Maiestie: it remaineth to be considered how that mightie faction of papists will disgest it [Page 20] abroad.

Theire power assuredly, it can no way increase, and their will (I perswade my selte) it cannot exasperate, being already at the very worst and extremest poynt of discontent­ment. But if it did, I knowe right well that the fortitude and magnanimitie of your kingly minde would little esteeme it, and vtterly despise it. And if it should come to pase in your Maiesties dayes, that the princes of Meshech and Tuball, the forces of Gomer & the house of Toggarmah out of the north, should confederate togeather (as it is rehersed in Ezekiell chapter 38. and recapitulated by S. Iohn) and should say one to the other, we will goe vp to the land of vnwalled villages to them that be at rest, which dwell safely dwellinge without wals, and hauinge nei­ther barres nor gates, even to the land which bath bene tost with the sword, and is now gathered togeather of many nationes, which haue gotten cattell and goods & dwell safe: we will goe, togeather to spoyle a praye, to gett a booty to take away siluer and gold, to carry away cattell and goods, and to haue a great pray: yet, whensoeuer they shall put the same in execution, it is prophesied and promised, that the sword of the Lord shalbe [Page 21] vpon them in all the mountaines of Israell.

By this lawe lett vs make our selues an vn mouable mountaine of Israell, for the sword of the Lord wilbe vpon his enimies▪ not in the sandes, nor in the seaes, but in the mountaynes of Israell. If we be neither hott nor cold, but luke warme, and so rather frozen then feruent: when the Lord shall tast vs in to his iudgment, he will voyd vs out of the mouth of his maiestie. But if we be a moun­tayne of Israell, the sword of the Lord wilbe with vs against our enimies: with pestilence & blood will he plead against them: stormes rayne, and haylestones: and vpon all that great people that is with them. Thus will he be magnified, sanc­tified, and knowne in the eyes of many nati­ons, & they shall knowe that he is the Lord. This cōstancy, this zeale in the Lords cause, this perpetuation of hi: truth to our posteritie, is a part of duty acceptable to God: it is a meane (as it were) that draweth vpon vs his great, singular, and manifold blessinges: which notablye appeareth in that excellent testimony that God giueth of the integritie of Abraham gen. 18. 19▪ knowe this also (saith the Lord) that Abraham will commaund his [Page 22] children and his houshould after him, that they keepe the way of the Lord, that they may doe Iustice and Iudgment: that the Lord may brings vpon Abraham the blessings that he hath pro­mised.

I doubt not, but what the divine maiestie knewe herein of Abraham the father of the faithfull, he knoweth the same likewise of your highnes a mother in Issraell, a motherly estate that excludeth not perpetuall virgi­nity: and an heauenly estate, that includeth eternall felicity; I doubt not (I say) but the Lord knoweth this also, that Queene Elizabeth will commaund her subiects and her seruants after her to keepe the way of the lord, to do Iustice and Iudgment: that the Lord may bring vpon Queene Elizabeth the bles­sings that he hath purposed.

This law and commaundement of God, (to keepe the way of the lord, to maintayne and perpetuate his truth and doctrine to our posteritie,) is that which we most hum­ly and feruently desire at the hands of God, and of your Maiestie. It stan deth with his glorie; we craue it of his goodnes: It stand­eth with your safety: we craue it of your wisdome.

To the most Reuerend Archbishops, and right reuerend Lord Bishops of both prouinces.

I am occasioned (right reuerend Fathers) or rather prouoked to publish this petition (longe since penned▪ but whether deliuered accordings to the pretence I know not) by the Papists their packing to make Burgisses for this Parliament, by their earnestnes against the former Bill for xi [...]d to be had of such, as without convenient cause should not be present (at least on Sundayes) at divine service or preaching of Gods word, in some Church or Chappell, & by their publishing beokes (mo than a good many) pretending a controuersy betwene secular Priests and Iesuits, but intending to make way (at least) for a toler-ati­on of popery which they hoped (and so gaue out throughout the realme) to obtaine by this parlia­ment.

I call them papists who were so earnest against that bill: For, who but papists would pronounce that penaltie to be extreame, plead that people are not to be compelled, but perswaded to come to Church: & doubt whether lay men may meddle in any Church matter. But their popish and dangerous ende (discouered hereafter) [...]oth ma­nifesse them to be papists though some of them disclaymed that name, and yet are not therby Iustified. For Dolman saith that papists and puritans would not be so called, But did they deny them­selues [Page 24] to be Romish Catholiques? Whatsoeuer they pretend, I freely confesse that the end of my publishing this petition is, by putting this motiō for Association to preserue religion established, into the heades of wise and religious men, to oc­casion something to be thought of, whereby the hope of the Papists might be vtterly frustrated.

I present it to your Lordships by name, as to them who haue will and power to prevent the purpose of the Papists, and to further so good a motion as this. I will not discourse against toleration, sith I wright to your Fatherhoods, who (out of your profession) can best tell, that it is a principall clause of the new couenaunt, that there should be but one Shepheard, and one sheepfould, one God, & one way. So that, they are no sound gospellers, that harken to a toleration of Antichristianity vnder a most christian Queene, who hath suf­fered for the gospell both subiect & soueraigne.

But good my Lords giue me leaue to say somwhat for Associatiō in this petition perswaded: and the rather, because, in these printed babbles and brabbles, the Papists indeuour to make ci­uill warre betwene the best christians, that is (as Dolman diuids and discribes them) Prote­stants, viz. such as depend vpon ecclesiastical dignities, and Puritans, viz. such as pretend perfec­tion in religion. Call to minde (right reuerend) the course of times, & remember, that when the [Page 25] Earle of Leicester liued, it went for currant, that all Papists were Traitors in action, or affec­tion. He was no sooner dead, But Sir Christo­pher Hatton (noted by Philopater, for publi­que, and bitter invectiues, against papists, being one himselfe) he bearing swaye. Puritans were trounced, and traduced as troublers of the state: Presently after his death, there comes forth (by meanes of the late Lord Treasurer) a pro­clamation, and commissions throughout the land to inquire for Priests, for their receiuers, recu­sants: and such like, least if they were not looked vnto betime, the informations which were sent to Rome, and Spaine of the number, and readi­nes of prepared papists, should proue too true, at the spanish second inuasion then intended.

But now that that Lord Treasurer is gone, and the Earle of Essex, through his fatall error, taken away, the cry is: Preists be tolerable men, but Puritans may not be abidden. Re­member (I say: and pray) these thinges: And consider, Whether a Snake lurkes not vnder the grasse, and whether there be not some crafty Si­non of Sir Christopher Hattons stampe, (as it is imprinted by Philopater) who maketh way to these Troian horsses, the popish Bookes. If this may be supposed, I beseech your Lordships enter into this further consideration, that if di­uision [Page 26] betwene protestants and puritans be avialable for Popery, the contrary must needs be good for the preseruation of religion established▪ But if it may please your Lordships to giue me leaue, to signifie the cause, why they thus peswade the oppression of puritans, I doubt not, but that yee will feare his feare, who said: Timeo Danaos vel dona ferentes, and suspect the perswasion of such enimies, as with whom it is a ground of policie (as well in peace as in warr) Dolus an virtus, quis in hoste requirit, and a Constant Canō: that faith is not to be keept with here tiques. The cause is sufficiently bewrayed in the wardword, and answer to a Iesuited gentle­man, to witt: that wheras they take the puritans to be their gratest opposits, they would haue thē (especially knowne professors) to be kept downe. Quousque? while the catholike parttie (to vse their owne words) may haue some swaye in the ballance with them. In which cause, let vs obserue three things.

First they pretend to hold only the puritans for their opposits, As if your Lordships could be content to giue way to their toleration, and yet they cannot but take knowledge (and that with some signification of their feeling) of that worthy Prelate the Lord Bishop of Duresme his godly exhortation at Pauls crosse against toleration, [Page 27] they cannot but (in their Quodlibets) scorne­fully terme the godly sermon of that reuerend father the Bishop of Chester a preachmēt, & report him to be a pvritans for inueighinge against thē at Pauls crosse, equallyas against the Iesuits. and they cannot but ioyne (even in these Bookes) Caluinists with Puritans, Now this word Caluinists comprehendeth Protestants as well as Puritans, So that we may gather, that (when their time serueth) they will speake out that, which Bristow in his motiues writeth, viz. That we are all puritans in hart. But your Lordships are wise to conclude, that if the Admirant of Arragon spared the papists no more then other in the borders of Germany, & if it be true (which the priests now report) That the Duke of Medina said, that if he had pre­uailed against England with his invincible Armado. He would haue spared papists no more than protestants, but make way for his maister. Then they will not spare your Lordships, in their golden or bloudy day; though ye should plead neuer so earnestly, that ye are L. Bishops, and no puritans.

To this end is the second note to be obserued. to wit, that knowne professors are specially aim­ed at. And here I pray yow remember, that Edward Squyre was sent to poyson her Maiestie [Page 28] (whom God preserue) as well as the Earle of Essex: Is our gratious Queene a puritan? Nay was the Earle a puritan, who was lead by Pa­pists in his sinnfull attempt, and at his arraign­ment misliked puritans opinion touching Church gouernment. No no, it is evident, that all be puritans with them, which stand for the gospell. And therefore Dolman in his epistle, doth cunningly insinuate, & aduise to make the Earle away: as if he had written to this effect. If her Maiestie were dead, wee were not a whit the nearer our purpose, so long as Essex is in place▪ But if we could be rid of him, there were none of like policy, valor, resolution, authority, and sauor with the people, to hold the protestāts together against the Infanta▪ and popery. According to which in sinuation (for a signe is as good as a sentence to prepared mindes) frendes of Spayne (when Squiers poyson fayled) working vpon the Earles im­patiency, by meanes and deuises drew him to that attempt of making a forcible way to presēt his ereifes to her Maiestie. This is held for truth S. Robert Cicill avouching as much at Cuffes arraignment) howsoeuer the answerer to the Ie­suited gentleman dare sware (contrary to that which is published by authority and commonly knowne) that papists partakers in the Earles des­astrous action, were drawne they knew not wher [Page 29] vnto, and yet none but papists were appointed toward the vtter court gate, the hall, and presence, and to kepe the Honorable personages, whom her Maiestie sent to the Earle, and none but such cryed, kill them, kill them, cast the great Seale out of the window &c. Well the Lord of Lords preserue the L. Mountioy, from the like diulish practises of the frends of Spayne.

The third thing to be considered (as a most dāgerous mater) is, that the papists discouer amīde to make thēselues strōg enough, to incoūter the Puritās, that is, all that stand in their way as hath bene shewed, to which end, their designes haue respect, as shall be some what shewed hereafter.

But it may be obiected, that this contention between secular Priests and Iesuits, cannot but cause a dis-vnion amongst the lay Papists, and therefore weaken their party. I would graūt the conclusion, if I could beleue the premises, viz. that there were such a contention indeed, & that therby the lay Papists were diuided. It may be, there was some hart burning (at the first) occa­sioned by the Iesuits ambition, and desire of authority ouer the Priests, But now advantage is made of this pretended continuance by dispensation, that: our fearefull eyes, & troubled thoughts being set vpō the Iesuits: the Preists may be lesse feared, and more fauoured, as I am perswaded by these probabilities.

[Page 30] First if the Pope can dispence with Papists their being ministers in our Churches, prouided they maintaīe some one poynt of popery or other, with theire being Magistrats in our common wealth, prouided they (vnder hand) hinder pro­ceedings against papists: and (at the motion of Parsons and Campion) with their being (in shew) obedient subiects not withstanding the Bul of Pius▪ Quintus to the contrary, prouided they be ready to rebell, when time shall serue, Is it vnlikely that he will dispence with this pretended contention, wher by he may hope to advance his popery more than by forcible meanes: and the rather if the Iesuits aduise the same, which (it may be) they haue done. For they be knowne macheuillists, and therfore carcles what they do, so they may bring their prīcipall desire to passe: they are few in England, and not easilie found out: they know that any thing wilbe receiued against them, & yet impaire their credii no more than it was before, because of the generall preiudice against them, and if their credit were hereby somewhat wounded, they can heale themselues when they will, and (perhaps) by the Scorpions tale that woūded them. But if the Infanta prevaile, they may make accompt to be glorified for their practises against this state, as Thomas Becket was, for his treacherous dealing against [Page 31] King Henry the second.

Againe I cannot see how it can be possible, that Priests should be faithfull to the sinagogue of Rom, and continue in fauour with the Pope, and yet (without dispensation) publish (& that amongst vs) these volems, wherin their holy Father is somewbat touched, his darlings the Iesu­its shamefully traduced, and all the treasonable practises of papists against our state, (in sundry Popish discourses heretofore refuted as fictions and deuises be now graunted de facto, but laif (forsooth) vpon Iesuits: and there Iesuited complices, that is (as time will manifest) all Priests & papists. For the priests themselues complaine (even in these Bookes) if ye will beleeue them) that lay papists (in a manner) faile them, for the Iesuits sake, and it is strange, that Seminary priests, who in their supplication to her Maiestie, printed An no. 1595. doe glory that Cardinall Allen (that perswader & iustifier of the spanish invasion in 88) was their [...]oūder: & that they were brought vp vnder the Iesuits, should be now at deadly feud with them? No no, their excessiue writing (as if they did not beleue themselues) will ever be thought but counterfeite quarreiting, except by their meanes, the Archprist, or some of the Iesuits be brought to their triall. And the rather: because the Iesuits, who want nether stomach [Page 32] nor meanes, play mum budget though they be so notoriously provoked▪

Thirdly it is to be obserued, that this deuise to lay all treasonable practises vpon the Iesuits was never put in execution before now. Indeede▪ a follower of S. Christopher Hatton conceiued such a matter long since, Which, with like deui­ses, may (perhaps) be displayed, when all these Popish Bookes be abroad, In meane while, may it please your Lordships to remember: that the Iesuits (and Father Parsons by name) be iustified as by the wardword not long since published by H. H. and not by Parsons as I haue credibly heard: and by sundry treatizes of particular persons, so by the generall commendation of Priests in their supplication before mentiōed. Wherfore then (at the farthest) it may be vnderstood, that the Priests (as is confessed in the preface to the Quodlibets) were willing not onely to couler & conceale but also to make the Iesuits their attempts, and practises their owne in euery thing. Which being so, It cannot be true▪ That the priests discarded Iesuits & their practises: when they were equally entangled by penal lawes, as in the said preface it is insinuated, but without prayse to the priests, who stucke to the Iesuits so long at least. For all those penall lawes were in execution before the imprinting of that [Page 33] supplication. Nay, sith by the proclamatiō, which they would refute by that supplication, they are charged with treasonable practises, why did not they then lay loade on the Iesuits, to ease their owne shoulders? So that it seemeth to me more than evident that this deuise is but a new point of popish policy.

Moreover, It is not to be forgotten. That Squire confessed, that VValpoole the Iesuit remitted him to Doctor Bagshaw (one of these Priests) for direction in his poysonfull affaire, and that Priests (who dare sware as is aforesaid) can contrary themselues when they will for a purpose.

For when the Scotish Queene lived, then her ti­tle was the clearest, but after her death none but the Infanta hath right to this crowne, and Allen (founder of the Seminaries) found fault with Saunders and Bristow for iustifiyng the rebelli­on in the North, by Pope Pius his Bull, and yet the same Allen iustified S. VV. Stanly his be­traying Deuenter, by the same Bull.

Lastly if this contention be hearty and not politique, I maruell there should be so great an agre­ment amonge the laye Papists, considering the pretended contention hath bene longe, and (in shew) is to too vehement, the Iesuits be few, and the Priests many, & well maintained in prison, and abroad (notwithstanding the said pretēded complaining) the Iesuits are knowne to be for [Page 34] the Infanta, and the aide of 30000. Papists, is said to haue bene offered the Scottish King, (whō they would gull by these pamphlets) if he would promis toleration.

If I be demaunded, what ende beyond the forbeareing of Priests (a matter of no great momēt) may be supposed worthy a strategeme so strange, myne answere is ready, to wit. The Priests (not maintained by the Pope, & spanish King in Se­minaries for nought) haue promised to aide for­raigne forces (when they shalbe landed) with forty thowsands: as S. Robert Cicill reported this Parliament. That this may be made good, The worke of reconciling to the Pope must needs be applied, and theirfore all hands must be sett on worke, that priests therefore, (who are most in nō ber) may ply their busines, and be lesse looked vnto, it seemeth good in policy, to turne the eyes of the magistrate, and edge of the sword vpon some, and none so fitt as the Iesuite & Puritan alrea­dy in disgrace with the state. Here (by the way) it may be inquired, why they ioyne puritās with Iesuits: I answere, to fill our heads & hands the fuller of feare and worke, and peradventure, to trump in the puritans way, least they be likewise tolerated (as reason is) if the papists hap (as the priests hope) to obtaine toleration. But to returne to the matter, I remember a distinction in a cer­ten posicon maintained before the late Earle of [Page 35] Huntiugdon: That howsoever Priests are executed (indeed) for affirming the Pops primacy, and reconciling to the Church of Rome (which are parts of their priestly function) yet they are not executed for these parts as they are religious, but as they be dangerous to the state, in ciuill consi­deration. The reason is evident, For if Dolman make accompt of country people as of papists & partizās, though they be not absolute papists, but onely (for wāt of that teaching which is in good townes) professe to beleeue, as their Fathers be­leeued: what accompt is to be made of reconciled Papists? What? let the rebellion of the North & bloudy sturres in Ireland make it more than ma­nifest to our state, that the Pops Bull can quick­ly beget rebels and traitors, where the gospell is not effectually preached▪ much more where pope­ry is tolerated, but most of all where reconciling is lookt to but through the fingers. And if papists remēbring (belike) Dolmans opinion, that they by reason of such country people, be most likely to dispose of the crowne, were so earnest against the said Bill for comming to Church before men­tioned, knowing, that by due execution of the penalty of xijd. the common sort would be drawne to the Church much more than by the penaltie of xxl. and thereby the popish partie greatly dimi­nished, no marvile though this stratagem be vsed that priests may more frely with lesse feare, reconcile, [Page 36] theirby to increase the Popish partie. That England (to vse their owne words) may worke it selfe catholiquie againe, by the proceeding practises of the Seminaries, the Protestāt being now no more vnlikely to be avoided (ergo toleration is not their vttermost end) thā the catholique was in the begining of her Maiesties raigne.

Wherein if they proceede, and preuaile, and if forraigne forces should arriue and invade vs, (though in her Maiesties dayes) it would soone be seene, that these priests which now flatter her Maiestie, and speake their pleasure of Iesuits dealing for the Infanta, would (no lesse diligently thā the Iesuits) proclaime Bellum Dei, as Iohn de Aquala doth in Ireland, & that her Maiestie is but an vsurper, and excomunicated: To say nothing of that which the Ward word already intimateth, by affirming Catherine of Spaine, to to haue bene K. Henries wife, by Gods law, and mans, thē would they vrge the Infanta her title, confirmed by the Pope, by her father, and by her brother, as also the iudgment of Cardinall Allē (as his last will, & testament) that they are Machiauellists & not catholiques, (who vnder any pretence whatsoever) doe not adhere to the In [...]anta, and then they will preemptorily adiure their popish creatures to shew themselues, vnder paine of pope pius his excomunication, confirmed by this pope Clement, as Don Iohn de Aquala [Page 37] saith. In the meane while it is to be noted, that e­ven in these bookes Religion established is coūted heresy: The more than easy execution of neces­sary lawes (and those not rigorous) is called tir ā ny and cruell persecution: priests are avouched to haue bene executed only for religion and not for treason as they were indited & convicted. Al­len the principall procurer of the spanish arma­do Anno. 1588. is highly commended, and it is held lawfull, but yet not expedient for the Pope to excomunicate, our gratious Soueraigne, all which, whether it doth not draw the authors and fautors or abettors of these bookes within the cō ­passe of treason, felony, or premunire, I referr it to the iudgment of learned lawiers, & to a further discourse, In the meane while I wish that these of fenders and namely this VVatson priest (as he calleth himselfe) find not more favour than Iohn Vdall preacher of the gospell who lesse offended.

But it is said that some of the priests be gon to procure absolution for her Maiestie, or the cancelling of that Bull. If this be so, vnspeakable iniury (if it proue not flat treason) is offered to her Maiestie. For be it [...]arr from vs to admitt, that her Maiestie who professeth her selfe to be semper eadam: who (not long since) wrote an excelent let­ter to the French Kings Sister to perswade her to be constant in religion: and who hath ever bene of that heroic all magnanimity, that she hath dispised [Page 38] dangerous attempts, to provoke her to graunt the papists toleration: should now faint for feare, and betray the gospell of Iesus Christ. If then her Maiestie be not arquanted with their message: It must needs be that the honor of her Maiestie most christian resolution is treacherously vnder­minded, and theirby the Pope and spaniard in­couraged to follow their designes. Yea it is to be feared, that some in authority haue concurrence with Priests & Iesuits, and presuming on their their credit with her Maiestie, hope, partly by feares procured, and partly by conditionall absolution, indulgence or dispensation obtained, to draw her Maiestie to toleration: and then acōpt is made (in the answer to the Iesuited gentlemā) The Lion being taken out of the way, pa­pists would swarme infinitly, and so the strengthening of their party, and withall the execution of their long desired purpose, more speedily hastened. And the rather this feare may be conceived, if it be true, that the priests are gone to Rome to sue an appeale with the privity & consent, of some in authority, as in the said answer it is signified with hop [...] as of toleration, so of the conuersion of Qther said frends in authority. For if they dare aventurea premunire by favouring, comforting, counselling, or abetting an appeale to Rome contrary to the statute of 24. H. 8. cap. 22. what dare they not doe?

[Page 39] Now your LL. may iudge, whether I may not be probably perswaded, that this contention betweene Priests and Iesuits is dispensed with, & tendeth to the increasing & not diminishing of the popish partty. And therfore the due consideration therof may draw (rather then divert) your LL. to this perswasion: That by incitting the Protestāt agaiust the Puritā, they would weaken the party against them, & strengthen their owne: and the rather your LL. may be thus perswaded sith they cannot but intimate in these books that the papists haue multiplied, ever since some of your LL. haue curbed the Puritans.

Wherfore (as ye haue a faithfull eye to the meaine chaunce, & loue the gospell from your harts) take heed how any of yow hearten the Papists, and dis­courag the Puritan (nay every sound Protesttant) by toleratīg points of popery to be broached iu pulpit or print, & yet silence Puritan preachers only for preachīg without licence or not subscribing further than law requireth though they offer to sub­scribe so farr by inforcīg mans cerimonies in Gods service, & stāding for crosses in high wayes, which in the begining of her Maiesties raigne were defaced (in most places) as monuments of Idolatry, & superstitiō, accordiīg to the 23. Iniunctiō, & doctrīe of the homiles against the perill of Idolatry. And is it good policy to restore thē in this declining time whē (God wot) the papists haue no need of helpe or hope? what (my Lords) is there so great difference [Page 40] betwene you & the papists, whose doctrine is poyson in the roote, and treason in the fruite? Wheras the bone which the Divill hath cast betwene yow and the puritans, is but of the off alls of the whore of Babilons peace offrings. I hope I may thus speake without offence, For I know, that some of your LL. (& I doubt not but most of yow, be of the same mind) doe iudg, as I doe, of ceremonies: about which all this wrangling is. O my Lords? doth the 50. Iniunction stratly forbid (for peace sake) the vsing of these termes, papists and here­tique? and is there not gieater reason, that some course be taken, that Protestants may no longer (without rebuke) reproch one another (to the re­ioycing of Papists) with Puritan, and Formalist, Precisian and Timeseruer?

Here I imagine some enemy of the Puritan, & frend of the papist (who often meete in one coate) will readily answer, & say: that it was policy not to provoke the papists in the begining of her Ma­iestie raigne, sith then: they were many & migh­tie. I reply, & affirme: That for the same reason, it is not good in policy to provoke the puritās, in the declining of her Maiesties age, & raigne: when it is more than high time, that protestants should vse their helpe against the common aduersary, who most feareth them: As appeareth by that which is already said out of the Wardword: And by that which Dolman (one, who throughly con­sidered [Page 41] the state of things) affirmeth to wit, that puritans be a strong party, for London & good towns, most Lords, gentlemen, & Captaines (that be of the religiō) incline that way, and be men of action & resolution. But to leaue the laity, Consider the clergy, (whom ye are especially to vse against the papists) & (setting by nonresidents & dumb dogs) ye shall finde tenne puritans for one formalist, and that one puritan doth more advance the gospell, & suppresse popery, than tenne formalists. For he attends his ministery, & not multiplying or exchanging of benefices. he preacheth, not once a moneth, or lesse, but every saboth day, & that, not to please the eare, but to moue the hart. How can ye want the ministery of such men? but (blessed be God) I heare, that of late, the mouthes of some long silenced be in some sorte opened, continue your favour to wards them, and incourage others that be setled, if ye desire (bona fide) to prevent toleration, and the multiplying of papists.

Lastly. I pray yee to marke and (in your godly wisdoms) to make vse of that which is writtē in the booke, which is called, Newes from Spaīe, and Holland. where, after one (in a supposed cōference) avoucheth, that Puritans would certaīly be extinguished, If the Queenes Maiestie liue any nomber of yeares, for that the coūsell seemeth bent therevnto: It is thus answered. Tush you are deceaued, Nay much more possible and likly [Page 42] it is, that the Puritan shall overcome the Protestant, thā the contrary: For that the puritan buildeth directly vpō the protestants first grounds in religion, and deduceth thereof clearely, and by ordinary consequence, all his conclusions: which the protestant cannot deny by divinity, but only by policy, and humaine ordination, or by turning to Catholique an­sweres, contrary to their owne principles. And theirefore it is hard for any man, sincerely to be a Protestant, but that he wil easily passe on also (more or lesse) to be a Puritan. And onely they (in effect) wilbe against them, who are interested in the other side (As Archbishops, Bi­shops, Archdeacons, Cannons, Notaries, Registers, Ciuil-Lawers and the like) for not leesing their commodities: And some few Counsellors also perhaps, for not offending the Queene etc.

In consideration of the premisses, wishing (from my hart) that your LL: would use the puritans (especially their preachers) as brethren: & that they woold reuerence your LL: as fathers, and protesting, that I haue writeth these motiues out of my best consideration, without all partialitie I humbly craue your favours and take my leaue.

From my cham­ber this Instant December. 1601.