the Pope and say that the King therin is but an vsurper Fourthly we say that not only lay-men but also all Masse-priestes Monkes and Fryers ought to be subiect to the Prince These fellowes exempt their Clergie and their goods from Princes gouernement as appeareth by Bellarmines treatise de exemptione Clericorum and diuers decrees of Popes Finally we make Princes and Kinges soueraigne cōmaunders ouer their subiects and immediate exequutors of Gods lawes Contrariwise the papistes make them most base exequutioners of the Popes Lawes and therein preuaile so farre that they not only set Princes together by the eares one with another but make them the Popes hangmen and force them to persecute their owne innocent subiects if they wil not admit the Popes Idolatrous and Hereticall Religion But saith Kellison Lib. 6 c. 1. they teach that no Prince can binde a man in conscience to obey his Lawes and commaundements and giue subjectes good leaue to rebell and reuolte This he sayth and how prooueth he that which hee saith forsooth saith he Luther exhorted the Germaines not to take Armes against the Turke And in his Booke against the King of England called him all to naught Secondly he telleth vs of the Rebellion of the Boores in Germanie Thirdly he citeth certaine places out of Luther shewing that the Popes lawes or Princes positiue lawes binde not to mortall sin nor rule the conscience Lastly he spendeth much idle talke about the tumults in France Flaunders and Germany But first what maketh all this to lawes binding in conscience Secondly the Articles of his accusation containe manifest vntruthes For neither doe wee giue subiectes leaue to reuolt neither doe wee deny that Princes lawes doe binde in conscience as oft as they commaund any thing commaunded in Gods word or prohibite thinges by God prohibited If Luther respected not the Pope nor his decretale lawes it is no maruell seeing hee is no lawfull Prince but an Vsurper and the head and maintayner of Antichristes Kingdome Furthermore where hee and Caluin defend Christian mens libertye as touching their conscience they say no other thing then that which they haue learned and which euerie man may gather out of Saint Iames Chap. 4. where hee sayth there is owne Law-giuer that can saue and destroy As for Kellisons proofes they are eyther grounded vpon false reports or else containe matters impertinent First false it is that Luther exhorted the Germains not to take armes against the Turke Nay hee rather encouraged them to defend their countrie against the Turke onely shewing them that if they meant to preuaile against him they must first correct their liues and reforme their errors in Religion But whatsoeuer he said in this argument it concerneth this matter in question nothing Secondly hee was not King Henries subiect but dealt against him more freely as being by subtiltie of Papists set foorth to countenance the Popes leud cause Thirdly wee defend not the Rebelliō of the rustical Boores in Germany neyther did Luther spare to reprooue them and to write against them Beside that the cause of their insurrection was not Religion but temporall oppression Fourthly wee haue before declared what is Luthers Caluins meaning concerning the binding of mens consciences Fiftly the Germains and States of the low Countries are well able to cleare themselues from all blot of rebellion or imputation laid vpon them by this sycophant as may appeare to any that will reade their defences Finally the Christians in France neuer rebelled but onely tooke armes in defence of their liues against such as broke the Kings edictes and therefore haue beene iustifyed in their actions by the Kings themselues and by their edictes at diuers times Wherfore seeing their owne Kings did cleare them this swad hath no reason to accuse them In his second Chapter of his sixt booke he chargeth vs that our Doctrine dooth bring iudges and tribunall seates into contempt And his reason is partlye for that Luther and Caluin teach that the positiue lawes of Princes bind not in conscience and partlye for that they doe condemne the Popish Doctrine of freewill But his reason is so simple and soppish that it falleth of it selfe without our helpe For albeit the positiue lawes of Princes that haue no strength of Gods lawe doe not reach so farre as to binde the conscience yet all the lawes of Princes that haue their ground in Gods law doe binde the conscience also Likewise the authoritie of Princes is of God and therefore no man may resist thē without offence of conscience Furthermore albeit positiue lawes of Princes binde not in conscience yet they doe bind men to susteine the punishment inflicted by Princes lawes not direct contrarie to Gods lawes Finally albeit mā haue not freewil after the opinion of the Papists in discerning spirituall matters and dooing works pleasing to God tending to the ateining of eternal life yet he hath freewill to doe lewdly and therefore iustly deserueth to be punished This fellow therefore rather deserueth to bee punished that vnderstandeth our cause no better then admired for his profound sophistrie He addeth that it followeth by the Doctrine of these nouuellants that Princes haue no authoritie to commaund But then these olde hacsters must bring in new strange conclusions For as wee haue before declared wee maintaine the Princes authoritie against the vsurpation of the Pope and obey his lawes better then Papistes who for a long time haue stood for the Pope against their Princes both in France and other places Kellison like an old sycophant may therefore doe well seeing the Popes tyrannie is so newe to abstaine from charging others with noueltie and forbearing to rayle and lye to produce some better arguments In the third chapter of his sixt booke hee concludeth that wee bring Princes lawes into contempt and in the fourth and last Chapter that by our Doctrine neither the Prince is to rely vppon his Subjects nor Subiects vpon the Prince nor one vpon another And all this because Luther and Caluin teach that Princes meere positiue lawes doe not binde in conscience But as leapers that mistake their rising fall oft in the midst so disputers fayling in their groundes come short of their conclusion This position of Luther and Caluin I haue heeretofore shewed to haue beene quite mistaken by Kellison But had they taught so as he imagineth yet doe they neither bring lawes into contēpt nor breed any distrust or euil correspōdence betwixt Princes subiects For al Gods lawes binde in conscience mans lawes as farre as they haue vigor frō Gods law The authority of Princes is grounded vpon the Law of God From the same also not onely our duty towards our parents but also of husbands to their wiues wiues to their husbands of children to their parents contrarywise for the moste part receiueth strength Finally the same authoriseth diuers contracts willing vs so to doe to others as wee would haue others to doe to vs. Furthermore beside
promised as much as he Yet sought he the destruction of the King State being perswaded thereto by Iesuites and led into treason by the rules of Popish Religion As for the Masse and Doctrines of Poperie which he bringeth with him they leade to destruction and not to saluation they teach idolatrye and not Gods true worship error and Heresie and not true Faith The Popes obedience is a yoke in supportable His lawes are snares of mens consciences His Priests and Fryars are the Locustes come out of the bothomlesse pit of Hell His Religion is neyther Catholike nor auncient but rather a mixture of new and olde Heresies Neither can the King looke eyther for safety or peace so long as he suffereth a generation of viperous Priests and Friars depending on an Arch-Priest to liue within the bowels of the State and a packe of Papists to vphold the authority of his opposites vnder colour of Religion Take away the Gun powder Papists such as had rather serue Antichrist then Christ to bow their knees to Baalim then to worship God and then you remoue the hopes of our enemies that seek to disturbe our peace the firebrāds of troubles that are the likeliest meanes to set all on a flame To such as demaund why hee dedicated this great bale of blotting paper to the King he giueth this answere that hee cannot want an answere because he cannot want a reason And no doubt but he imagined that therein he did pindarize and speake very eloquently Yet many want answeres that haue farre more reason and honestie then he diuers want no ready answeres that proceede without reason Whatsoeuer hee pretendeth little reason had he to offer this bundl e of papers to the King For albeit learned men present their Bookes to Kings supposing nothing to bee well begunne vnlesse after God the King fauour it as Vegetius affirmeth yet this is nothing to this rude peece of worke that is so fraught with calumniations and idle discourses that neither God nor man can well seeme to fauour it Further although the King delite in Bookes and hath set foorth diuers rare monuments of his rare wit and learning yet doth hee not take pleasure in such scurrilous surueyes Nor may we thinke that a man of such iudgement and learning can like or allowe such base stuffe Thirdly we confesse that the King is indeede the protector of Religion the Champion of the Church and defender of the Faith But little doth this auaile Kellisons cause who pleadeth rather for jdolatrie and superstition then Religion for the sinagogue of Antychrist rather then for Christs Church for the errors and abuses of Poperie rather then for the faith of Christ Fourthly it is not to be doubted but that all the Kings true friendes did tryumph and make Bonfires at the Kings happie entrance into the Kingdome and at his Coronation But that sheweth that the Iesuites Masse-priestes and their adherents are not the Kings true Friends For they tryumph but a little at the Kings prosperitie and many of them of late haue sought insteede of Bonfires which this K. calleth Feux de Ioy to set the Cittie vppon a fire to blow vp the Parliament house and places adioyning with Gunne-powder Other their consorts are more desirous to burne the bones bodies of Gods saints then to make bonfires when they vnderstand of the Kinges prosperous successe Fiftly wee acknowledge that God by his prouidence hath reserued the King for the Crowne of England quietly possessed him of his Crowne But we know also that the Papists haue of late sought to depriue him of his liberty life and Crowne And Parsons and the Iesuites of long time haue oppugned the Kings Title both of them resisting not onely the Kings right but also Gods prouidence Finally if for all these fauours God expect at his Maiesties handes that hee imploye himselfe in some honorable seruice for the Catholike Church and Christes true faith and for the deliuerance of his Realmes from Aegiptiā captiuitie and the restoring of his subjects to the Catholike faith as Kellison desireth then is hee to take a resolute course for the remouing of al idolatrous Masse-priestes which seduce his Subiectes and turne them from the Catholike faith their alleageance to imbrace humane traditions and the decretaline Doctrine of the Pope and to prefer the Pope before their King Then is he further to ouerthrow the groues of the jdolatrous Priestes and to prouide that his Realmes be not againe entangled with a yoake of bondage ouer-whelmed with ignorance Aegiptian darkenesse Lastly he is to see that Heresies and false Doctrines bee not receiued vnder the colour of Romish Religion Most grossely therefore hath this Romish Legat fayled in the proofes of his presumptuous attempt in presenting his worthlesse and trifling discourses to the King But hauing once passed the limits of modestie he passeth himself in impudency afterward aduenturing to preferre a sute to the King for libertie to Papists and for tolleration of Popish Religion A matter that with modestie cannot be mencioned to so pious a King and by rules of Religion and state may not be granted For it is impious Idolatrous and heretical And therfore may not be admitted of christiās It is factious rebellious derogatory both to the prerogatiue of Princes liberty of Subiects And therfore not to be endured in any wel gouerned state Finally themselues admit no Religion contrarie to their owne false groundes if they can doe withall Why doe they then require that of others that they yeeld not to others thēselues if he deny any point of these he shall finde them iustified in diuers answers framed to the importune supplycations of Papistes and wee shall alwaies be readye to prooue the same againe as oft as the matter shall come in question But had he reason to come to the King yet he hath no reason to rayle on the Kings predecessor Queene Elizabeth of famous memorie as hee dooth charging hir first with raysing a storme of persecution and next with the ruine of the Catholtke faith Nay most falsely he chargeth a most clement and mercifull Queene with persecution and a Christian Prince of singular pyetie with hatred of Catholike Religion Moste falsely I say for al her actes and lawes doe argue an excellent moderation in her proceedings against such as moste violentlye prosecuted her and so farre was she vrged to doe that shee did that the secular Priestes not onely excuse her for proceeding against Papists but also to their vttermost defend her Furthermore no christian Prince in our time shewed more zeale in the defence of true Catholike Religion then she True it is that shee fauoured not Popish errors But nothing is more different then Popery and Catholike Religion Neither shall this K. euer prooue the contrarie Hauing ended his idle discourse concerning the dedication of his book he maketh bolde to begin his sute for a tolleration of Popery But his proceding is
sottish intollerable He cōmeth to the King as he saith armed with hope constrayned by necessitie in the name of the Kings Catholike subiects in the name of the Catholike Church in the name of all Catholike Princes and of all the Christian worlde nay in the name of the great King of heauen and earth But as the common Prouerbe is The hilles trauaile and out commeth a ridiculous Mouse For first what hope can this armed fellowe pretend to obtaine fauourable audience either of the King or State that not onely rayleth on true religion and the Kings true subjectes but also pleadeth for such as of late sought to destroye both the King and State Againe how can he and his consortes talke of comming armed with hope when Catesbie and his followers came armed with yron to cut the Kings throte and to take away our liues and when his armes are not hope nor arguments but bitter Inuectiues dartes of slaunder and malicious fictions Thirdly no man is compelled by necessitie to play the Vice and that without all colour or vizor of modestie For what is more Vice-like then for such a pild compagnion to pretend the name of all the Christian worlde and all Catholike Princes being not able to shewe commission either from any Prince or any part of the Christian worlde Fourthlye not onely all the Catholike Church but also all Catholike Princes doe disauow this presumptuous fellowes pretended Commission renouncing his impious doctrine concerning the faith and Sacraments his trecherous opinions concerning the Popes vsurped authority in deposing and killing Christian King's his wicked defence of the worship of Saints and Angels and all his idle declamations lewd lyes heathenish impostures false doctrines heresies Fiftly the Papists of England for the most part doe euill deserue the name of subjectes But were they ranked among subjectes yet are they not to be ranked among Catholikes seeing they receiue the errors of the modern Synagogue of Rome erre in the faith How-soeuer they think of themselues they haue no reason to allowe their pild Proctors pleading for others who putteth them among theeues and murderers and concludeth that Papists are to haue a tolleration of their opinions because Theeues and murderers are now pardoned We say his conclusion is weake and simple For faultes once committed are more easily pardoned then a lycence graunted to commit faultes euer heer-after Further offences against our brethern are more easilye remitted then offences that are directly committed against God Sixtly if Princes that liue vnder the Pope and are his vassals would prefer any sute to the King they would cōmend it to wiser Agents and not to such a balde compagnion Seuenthly it is a grosse conceit of a raw diuine to thinke that the Christiā world euer beleeued in the Popes triple Crowne or guard of Switzers or embraced the doctrine of the Conuenticle of Trent and Schoolmen concerning Traditions Sacraments Purgatory Indulgēces worship of Saints and Angels and such like poyntes of Popish sayth Finally if this counterfet Legat doe not shew his Commission vnder Seale and plainly proue the Popes Decretales the doctrine of the Conuenticle of Trent School-men the Popes two swordes and all the trash of Poperie he is to be rejected as a frantike forger of newe Commissions and disauowed by his clyents as a foolish and simple pleader His reasons for tolleration of Popery are either grounded vpon false positions or else want forme of good conclusions That which he sayth of the Kinges Predecessors that with Crowne Scepter and Sword they mainteyned the moderne doctrine of the Romish Church is vtterly false For they neuer beleeued that the Pope had power to take away their Crownes or that Christians like Canibals did eate Christs flesh with their teeth and swallowe it downe into their bellyes or other moderne Romish errors heresies and impieties But did any ancient Princes maintaine errors that bindeth not their posteritie to continue therein We are not to folowe the steppes of our parents where them-selues tread awrye Constantine left the Paganisme of his auncestors The auncient Kinges of Spayne were Arians yet doe the later Kinges of Spayne detest Arianisme False it is also that the people of Scotland in time past were of the same faith which this Kellison teacheth at Doway It may bee they built Abbeyes worshipped Saints vsed some popish ceremonies more then christian religiō required But K. must prooue that they beleeued the doctrine of the Cōuenticle of Trent al the Popes decretales offended in jdolatrie as grossely and obstinately as the Papists doe now or else hee trifleth out time in vaine Thirdly hee speaketh not onely falsely but also absurdly where he promiseth honour to such Princes as imbrace Poperie For what can be more dishonorable then for Kings to become vassals to lose halfe their Subjects halfe their authoritye halfe their reuenues doth Kellison suppose it honorable for Kings to be controlled deposed killed or can any free English man endure to be subiect to Italians and strangers Fourthly vainely doth this declaimer promise felicitie to the Realme declyning to popery There can be no greater bondage nor miserie for mens soules then to be entangled with popish lawes traditions and censures Base it is to endure the Masse-priestes extortions and pillages greeuous to see the land deuoured by Caterpillers Fiftly we confesse it is honorable to conquer Heresie but this honor belongeth not to Princes blinded with poperie which is nothing else but a masse or compendium of diuers heresies Contrarywise if Masse-priests were rooted out and Gods true Religion in euerie quarter sincerely receiued then should we neither feare the wrath of God threatned against jdolaters and contemners of Religion nor the enmitie opposition of men hauing no meanes to hurt vs but by the practises mutinies of Papists Sixtly neither is the Religion professed in England new nor is popery old And therein I wil ioyne issue with this Surueyor if hee dare maintaine the contrarye Hee braggeth much but the surfet of popery hath distempered his wits Seauenthly it was honorable we confesse for Constantine to restore Christian Religion But what maketh this for poperie which was not in the world in the daies of Constantine nor many ages after Furthermore when Kellison shall be at any leysure and not troubled with his Gunpowder plots of high treason then we will shew and prooue to his teeth that poperie is a corruptiō of faith a declination frō Christian Religion to errors heresies Finally to secure the Kings life and the peace of the State this wise Orator offereth oathes But Christian people are too well acquainted with the practises of Papists to trust them eyther vpon oathes bands or pledges Of late while they were moste forward to offer oathes and all securitie that could be deuised then Pearcy and his mates were sitting powder vnder the Parliament house and laying a plot for a general massacre of all true Christians and for a
Rebellion of al discontented Persons and Papists Further they teach that oathes are not to be performed to Hereticks easily doth the Pope dispence with them Who then is so patient as to endure this simple fellowes foolish prating these cut-throate Priestes will murder honest men their soules shal sue them for periury is not this trow you a goodly deuice Whether he speake for his owne cause or against vs his idle talke is not much to be regarded that either affirmeth matters nakedly vpon his owne bare word or bringeth no better witnesse then Nicol Borne Genebrard Baronius Thomas Aquinas such like or alleadgeth Scriptures impertinently and falselye or else belyeth his aduersaries shamefully Against Caluin hee bringeth a place out of his Institutions as if he taught that by religion men might disobey Princes lawes a matter neither taught nor euer thought vpon by him To what end then bringeth he allegations out of Scriptures and Fathers to disprooue this rebellious position would hee haue all the world to see that Papists disobeying Princes vpon the Popes warrant repugne both to Scriptures and Fathers His skill in Diuinitie we may easily conjecture not to be singular For first he preferreth the will of man in his conuersion before Gods grace Religion sayth he is not transfused with flesh and blood but infused by God with consent of our will and operation of grace Secondly he maketh mans blood an oblation for sinne and a mediation of others conuersion Thirdly he assigneth Aureolam martyrum that is a degree aboue the coÌ„mon glory of Gods Saints as a rewarde due to Martyrs for their passion Fourthly he sayth Many Virgins haue liued in the flesh like Angels But to say that man can liue without sinne is Pâ—â—gianisme Lastly his groundes are out of Tho. Aquinas and the School-men Is it then like that his Babylonian building wil long stand His notable simplicitie is euery where apparant For seeking king the Kings fauour he rayleth on Religion professed by the King Pleading for the Pope he ouerthroweth the authoritie of the Pope For if the authoritie of Kings be from God then cannot Popes discharge subjectes from their dutie and obedience to Princes Shewing him-selfe vnable to write or to dispute yet most simply he chalengeth vs all into the field offring to dispute with vs. Lastly wanting other meanes he maketh the King a petitioner vnto him-selfe His honesty cannot be great that rayleth against the dead flattereth such as are able to fauour him belyeth both the liuing and dead By Popes sayth he alwayes Countryes haue beene conuerted Yet for many yeares haue they giueÌ„ ouer preaching and lately haue suffered the Turkish religioÌ„ to eniambe get ground vpon Christians He saith further That our Church began but yesterday that our teachers want authoritie that our doctrine hath the markes of heresie that we pull at Christs diuinitie make him no redeemer spirituall Phisitian law-giuer Priest nor Iudge but make him ignorant desperate and damned He chargeth vs further that we haue neither Priest Sacrifice Sacrament nor Prayer matters impudently and without all colour of truth auowched as shall plainly appeare by our answer If when he commeth to dispute he bring no more truth Children will â—isse him out of Schooles for an impudent and lying compagnion These being the principall poyntes and whole somme of this rude Orators pleading before his Majestie wherein no dout he hath made the fairest shew he could of such base wares We may easily imagine that his speech to the common reader is more rude harsh and disioynted In the beginning of his epistle he ruÌ„neth out like a wilde discourser into a long sencelesse and vnreasonable speach concerning inanimate vnreasonable creatures But it must needes be a dull dead and vnreasonable cause that hath such dead vnreasonable aduocates to plead for it He turneth the Sunne into a Cocke a Candle and birds into Carpenters brute beastes into hearbists But whereto tendeth this brutish discourse voyde both of the light of the Sunne and of the light of reason doth he place his consortes among feathered fooles or else among brute beasts from sencelesse creatures in which ranke we may place a good parte of this Surueyer and his consortes he leapeth to brute beastes and froÌ„ brute beastes to man And yet nothing he writeth that may beseeme a sensible creature much lesse a reasonable and discreete man The end and marke of all his wilde vagary is this to shewe that because God hath giuen vs a will wholy bent to good and an vnderstanding naturally enclined to truth auerted from all vntruthes he hath therfore made an exact Suruey of the new ReligioÌ„ as he saith But first these things hang no better together then if he should say he would to Rome because Totnam is foure miles from London and Doway is turned Spanish For man may haue an vnderstanding and will and yet frame no such false surueyes Nay if this surueyor had either had any vnderstanding or good purpose he would neuer haue imployed his labour in such a lewde peece of seruice Further neither dooth mans wil desire any good thing tending to eternall life or vnderstand any such thing so long as he is vnregenerate by Gods grace The wordes of the Apostle are cleare There dwelleth no goâ—d thing in my flesh And againe the naturall man vnderstandeth not the things that are of God Thirdly if mans will vnderstanding had beene so inclined as he pretendeth then would Kellison neuer haue liued vnder the yoke of Poperie nor beleeued the absurdities of popish Religion of which we shall speake God willing particularly heereafter Fourthly so farre is his suruey from exactnesse as a surfet of foolery from sound vnderstanding and reason Finally nothing shall this K. bee able to alleadge in our Religion that abhorreth eyther from reason or rule of good vnderstanding The mission and calling of our Bishops and Ministers shal be iustified against all the barking of Masse-Priestes and Iesuites The markes of Hereticks shall be wiped from our selues deeply imprinted vpon our aduersaries Our Doctrine shal be cleared from the vniust imputations of our aduersaries and euerie indifferent man satisfied that we neither empayre Christes honor nor deny his Preesthood But contrariwise the Papists communicate Christs honor to creatures his preest-hood to Masse-Priestes We shall also proue by plaine euidence that we vpholde the authoritie of Princes and their lawes which the Papists ouerthowe and despise Wee doubt not further to demonstrate that none of vs euer taught that God is author of sinne or cruell or tyrannicall in his proceedings Finally we should bee much ashamed if vices and all impieties were not better censured and punished in England then in Italy Spaine and other popish Countries These matters which Kellison vanteth that hee will make good against vs haue been not onely formerly obiected vnto vs by William Raynoldes and D. Gifford in their rayling volume intituled Caluino-turcismus but also
For what motiue can any man haue to beleeue that an vnlearned bougerly blinde and wicked Pope is supreme iudge of Religion that an obscure and infamous Italian hath power to depose the King of England that Christians are not to beleeue the articles of our christian faith nor Scriptures vnlesse they receiue them from the Popes chayre that Ecclesiasticall traditions of which the authours and defenders are not yet resolued are equall to holy Scriptures that the olde lattin vulgar translation of the Bible is authenticall and the originall text not or that Dogges do somtime eate Christes body or that Christes body and blood is sacrificed in the Masse although the same at the same instant be in heauen and is not consumed as is the manner of sacrifices and infinite such absurdities In the end of the first Chapter hee citeth diuers slaundrous reports of Luther and Caluin and talketh Idely of the good life of Papists or rather excuseth their lewd life notorious to the world He doth also alleage the number antiquity miracles and other qualityes of such as taught his religion Afterward he runneth backe to talke of the succession of Popes Finally by a tale out of Iosephus of the Iewes and Samaritans Temple he douteth not but he should winne the victory if he were to plead against vs. But if he plead no more wisely then he doth in this place his auditorye should haue good reason to hisse him from the barre For first his slanderous reportes against Luther and Caluin are matters deuised by Cochleus Staphilus Bolsecus and other popish parasites hired of purpose to deuise slanders against thē of which Bolsecus in publike synode reuoked his malicious libell But the matters we obiect to the Popes and their adherents are matters recorded in publik actes authētical histories the authors wherof were men fauouring popery Secondly this Lobster-faced fellow would blush to talk of the liues of the Italians and other the popes adherents but that he knoweth their lewde actes are concealed from the people of England by the remotenesse and distance of their Country And yet all that know Italy and the nations subiect to the Pope will say he hath no reason to stand much vpon their pietye or honestye Thirdly neuer shall he shewe eyther that the moderne Popes are the successors of the first Bishops of Rome or that the Popish Bishops that are now the marked slaues of Antichrist are the true successors of Austen the Monke and his fellowes Nay the Doctrine that wee professe being taught by them and the decretaline doctrine that we refuse being vnknowne to them it must needes followe that not the popish Wolues but our Bishops are their successors Finally the tale out of Iosephus doth little fit this K. purpose For neither hath the moderne Church of Rome any affinitie with the temple of the Iewes nor can this K. doe any such feates as he imagineth Was not then this surueyor both idle and vnaduised that runneth through so many impertinent matters to his particular purpose and so aduerse to his generall cause The last Chapter of his first book is yet more extrauagāt then al the rest For therin he speaketh not one word of the groūds of our Religion which are the things which he propoūded for the subiect of his discourse but of the Pope whome wee take to bee the head of Antichristes Kingdome and to bee so rightlye called although hee would gladlye prooue him to bee the supreme iudge in matters of Religion And his reason is for that euery Kingdome hath his King euerie Dukedome a Duke euerie Cittie a Major or Bayliffe euery Army a general euerie village almost hath a Constable c. hee prooueth the same also by Gods order both before the Law and after and by the example of Saint Peter and of the Bishops of Rome who as he saith were euer called the Vicars of Christ and successors of S. Peter And in the end hauing runne himselfe out of breath he concludeth that we haue no iudge in matters of Religion and so open a gap to all Heresies But if he come into his Countrie and reason no better the Constable of the parrish where he landeth if hee bee a man of any vnderstanding may doe well to set him by the heeles For First hee reasoneth absurdly from politick bodies to Christes mystical body Secondly if any argument might bee drawne from thence yet would this similitude ouerthrowe the Popes monarchy For albeit euerie Kingdome Armie Cittie and Village hath his gouernour yet it were absurd to make one King ouer all the world one commander ouer all armies one grand Maior or Constable ouer all the Maiors and Constables of the world Thirdly neyther was there one supreme iudge of matters of Religion before the lawe vnder the lawe or in the time of the Gospell as I haue at large prooued against Bellarmine in my Bookes De pōtifice Rom. which are to hot for such a tender fingred Surueyor to handle nor are we now to conforme our selues to the law but to Christes institution Fourthly for one thousand yeares after Christ shall not this ranging fellow prooue that the Bishops of Rome were called Christs Vicars The title of Peters successors is common to all true teachers succeeding Peter and importeth no generall commaund ouer the whole Church Fiftlye Theophilus Bishop of Antioche Lib. 2. Autolicum is grossely belyed So like wise is Chrysostome homil 34. in epist 1. ad Corinth Finally he wrongeth vs where he saith we haue no judge of matters of Religion For the onely supreme iudge that determineth infallibly is God speaking in Scriptures If any varietie bee about his determination the supreme iudge of all the church vpon earth is a lawfull generall councell proceeding according to Gods word In the meane while euerie nation is to stand to the definition of a nationall councel And to this iudge doe we submit our selues As for the Papists they submitte themselues to a blinde Pope that sometime beleeueth not and seldome vnderstandeth the Articles of the Christian faith Kellison therefore that dreameth of such a fellowes infallible iudgement hath little reason to talke against the proceeding vsed in the Church of England for deciding of matters of Religion Further hee hath neede to beware that the Constable of one parrish or other take him not within the sphere of his actiuitie least he place him in the supreme hole of the Stocks for his supreme idiotisme in matters of iudgement concerning religion Chap. 2. The foundations of Popish religion discouered to be most weake and foolish THus we haue séene how much this K. hath mistaken the grounds of our religion and how litle he hath to say against them Let vs therefore nowe consider his supposed groundes and the common foundations of the popish religion and what Christians are to thinke of them Kellison where he talketh of the grounds of our religion discourseth first of the mission of our Preachers and Lib. 1. cap. 1. concludeth
his fellowes calumniations from the grounds and articles of our religion And euill doth he deserue the title of a Doctor professor of diuinitie which so often speaketh against Scriptures and lib. 1. cap. 2. calleth the proofes grounded vpon them bare and rather deriueth his diuinitie out of the sinkes of School-men and corrupt puddles of Philosophers then out of holy Scriptures Lib. 1. cap. 3. he calleth the working of Gods spirit a fancy Lib. 7. cap. 7. he blusheth not to write that justification by fayth in Christ without workes is a doctrine opening a gappe to all sinnes Against Christs Priesthood this priest of Baal talketh prophanely as if the same were imperfect without the addition of Romish Masse-priestes And with Christs Sacrifice he compareth nay he equalleth the sacrifice of the Masse Of Christian libertie he discourseth freely but very fondly and falsely denying that the same consisteth any whit in the deliuerance of mens consciences from the cursse of the law from the yoke of Iewish ceremonyes and humane traditions Against the assurance that Christians haue of Gods fauour and of their owne saluation he runneth out and reuelleth as if it were a dangerous poynt of doctrine and a cause of diuers inconueniences all which doe argue that he is but a kettle-doctor of diuinitie and a professor like to those of whome the Apostle speaking Rom. 1. sayth When they professed them-selues wise they became fooles In matters in Religion and Diuinitie he tumbleth him-selfe as the olde Prouerb sayth Tanquam Asinus in vnguento that is as an Asse smeared with a costly oyntment For although the profession of diuinitie be honorable yet it fitteth this Beeredrawer or Tapster that calleth him-selfe a Doctor and professor of Diuinitie no better then it fitteth an Asse to be perfumed with Muske and Ciuet. For his deuise he chuseth these two Sētences Doe men gather Grapes of thornes or Figs of thistles They shal prosper no further For their folly shal be made manifest to all The first being takē out of Mat. 7. the secōd out of 2. Tim. 3. both seruing vs to cōclude against him his consortes whose discourses are rather like bundles of thornes thistles then like Grapes Figges It seemeth when he framed them he shooke his lippes like an Asse cropping of thistles From a man of such a distemperd humour we are not to looke for better frutes And certes no maruel if such lying and rayling courses prosper not Mendacia non diu fallunt sayth Cyprian lib. 1. epist 3. That is Lyes doe not long deceiue neyther doth darknesse continue when the day beginneth to appeare Now their lying and cogging all their fooleryes are daily more and more made manifest Euripides in Andromacha speaking of the Spartans calleth them Kings of lyes and sowers of mischiefe And Athanasius ad Constantium speaking of the Arians Miror sayth he eos sine vlla abominatione aut horrore mendacij ita falsa c. potuisse dicere I wonder how without horror and abhomination of the fact they could deuise thinges so false But with far better reason we may say this of Kellison other our aduersaryes who in lying and aequiuocating passe both Spartans and Africans and lay plots of mischiefe neuer heard of in anye age before They make no Conscience what they sweare We may not therefore thinke it strange if he speake any thing sounding to our disgrace most falsely As Tertullian lib. contra Hermog sayth of that heretike so we may say of Kellison Loquacitatem faecundiam existimat c. He thinketh babling to be eloquence and impudencye to be constancye And these are the frutes and effectes of Kellisons labours It resteth thē hauing spokē of the Tytle front of his worke that wee doe our endeauour to make this mans folly appeare most manifestly in the rest of his Suruey that wee prescribe some Triacle to such as otherwise might percase taste of his poysoned discourses But before we passe any further wee are first to examine his two praeambular Epistles wherof the first is directed to the King the second to euery other Reader Vnto Kings men of discretion vse not to present trifles or else matters not pleasing their humours or not sorting with their royall Majesties excellencie endeuouring as much as in them lyeth to make their giftes correspond with their greatnesse But Kellison respected all this nothing For albeit this Suruey be a most idle deuise and most vnworthy to be presented to so wise learned pious and famous a King as conteining nothing else but a fardle of lyes calumniations and fooleryes and certaine odde fragments of olde declamations euaporated with age Yet no inferiour person could satisfie him then our King such was his arrogancye and impudencie Nay albeit he plainly perceiued incongruitie yet could he not forbeare to prease into the Kings presence and there to offer vp a sacrifice of his Suruey a fitter offring for Vulcan then for any man of note or dignitye He supposeth that therein he hath committed only three inciuilities But if he would haue spoken plainly hee should haue named them three grosse absurdities as indeed they are For first what is or can be deuised more absurd then for a bald idolatrous Masse-priest to presume to present himselfe before a religious and Christian King enimie to all Idolaters and Priests of Ball for a sworne slaue of King-killing Popes and a teacher and a maintainer of their wicked disloyall doctrine to presume to appeare before a King whose life he his consorts haue sougnt to take away and whose Royall authoritie and Honour all Papists doe empaire and whose Crowne all Masse-priestes seeke to deliuer into the Popes hands For a fugitiue and an enimie to his Prince Country boldly to speak to so mightie a King and so kinde a Father to his Country and subjects Secondly might such an idolatrous Saltpeter-priest and a fugitiue Traytor be pardoned for his arrogant and presumptuous boldnesse daring to come into a Princes presence that is so hardly pressed with the great weight multitude of the affayres of state as himselfe confesseth yet modestie might haue taught him if any sparke of modesty had been in him we may not forbeare to tell him that it is too great rudenesse for fugitiues to thrust in among the Peeres of the Realme and for base cōpanions to appeare without cōmission among the Ambassadours of great Princes as he hath done Thirdlie if needs he would presse into the Kings presence and like a Kettle-maker stand among great men with his present then hee should haue thought vpon some thing that might be more gratefull then this scurrilous Libel containing nothing but calumniations inuectiues and declamations against that Religion which both the King and his people professeth shall alwayes be justified to be most true and Apostolike against him and all his partakers At the least if he had nothing to offer that might please so great a
answered by vs in a Treatise called Turco Papismus And that so sufficiētly that D. Gifford resteth eyther satisfied or silent If then this new surueyor would needes renew their slaunders and vaine obiections he should for his credit sake haue doone wel eyther to haue replyed to our answere or to haue held his peace as his betters haue done Againe if hee had beene so wise and circumspect as he pretendeth to bee he would haue been well aduised before he entred this course least he might giue vs occasion to rip vp the deformities fooleries absurdities Heresies impieties and other abuses of Popery of which I doubt not but his best friendes when they are laid open will bee much ashamed Himselfe being but a new vpstart Doctor lately crept out of my Lord Vauxes Buttery will bee much puzled to make any probable defence for them Thus much may serue for answere to the front of his Suruey and his two liminare Epistles For the rest I shall not neede to say much in this place Onely this I thought good to signifye vnto thee good Reader that thou looke not for any curious or long answere heereafter to wit that the whole volume is nothing but a newe packe of olde calumniations and lyes The forme of his discourse is trifling the Subject rayling Such declamations it should seeme hee was wont in the time of his butlerage to make ouer a canne of Beere His proofes are fancies and bare conceites His witnesses fellowes of a lowe price His conclusions weake collections It may bee eyther neede and hunger or else hope and promise of reward made him so talkatiue How be it least hee might grow proud of his owne prowesse I haue vndertaken to shape him a short answere In the meane while concerning his obiections and proofes this hee may learne of mee for his instruction First that it is a foolish thing for a man to obiect that to others whereof they are cleare and hee moste guiltie and to suruey other mens estates when his owne can abide no suruey Secondly that the bosome and domesticall testimonies of Cochleus Genebrard Bolsec Stapleton and such like are little to be esteemed Fidele est testimonium quod causas non habet mentiendi That testimony saith Hierome ad Saluinam deserueth most credit that hath no causes of fiction Be not then mooued with the largenesse of Kellisons volume nor with his manifold leasings Common barators are wont to put in longest billes whē they haue least matter and shallow waters make moste noise To such lewd and long lies this our short answere will be more then sufficient Vouchsafe therefore to compare both our discourses together and to reade them with indifferency And so thou shalt soone discouer the vanitie of his accusations and giue sentence for our innocency THE EXAMINATION and Confutation of Kellisons scurrilous Suruey of the newe Religion as he tearmeth it Chap 1. Kellisons fond conceit and error concerning the foundations of our Religion IF it be the part of a wise builder to lay a firme foundation as our Sauiour Christ Math. 7. teacheth and common experience prooueth most euidently vnto vs then we may wel collect that Kellison our aduersary in his Suruey hath shewed himselfe neither wise builder nor wise man who in his first booke going about to build the Toure of his Romish Babel doth wholy mistake his foundations laying the frame of his worke eyther vpon the Pope whome he supposeth to be a visible Iudge of all controuersies or vpon the mission and preaching of Romish Masse priestes Furthermore talking of our Religion he doth grossely erre in the foundations of it supposing that it relyeth first vpon the authoritie of our Preachers then vpon their allegations out of Scriptures thirdly vpon mens priuate spirits fourthly vpon credible or probable testimonies and lastly vpō some visible Iudge matters certes rather deuised by him selfe then taught by vs. The visible Iudge and authoritie of Priestes is layd as a foundation of fayth by Stapleton in his booke of doctrinal principles That which he talketh of priuat spirits and the allegatiō of Scriptures out of mens own humors is an imputation of Papists layd vpon vs and that most vniustly For we build the Church vpon the Prophets and Apostles Iesus Christ him selfe being the cheefe corner stone as the Apostle teacheth vs Ephes 2. And the Scriptures we receiue not as they are interpreted by the Massepriests or any mans humorous fancy but as they procéed from the spirit of God by the ministery of his Prophets and Apostles Wherefore mistaking the foundation of the worke we may well imagine that his discourse that is a worke raysed either without foundation or beside the foundation is most vaine idle and absurd The first Chapter of his first booke he beginneth with a long declamatory narration proouing that no man is to intrude him selfe into the function of the ministery of the Church without mission But what is that to the foundation of religion which is the subiect which he promised to handle Doth he suppose that the principal foundation of his Massing religion is layd vpon the preaching or rather not preaching mission of pol-shorne priests sent out by the Pope to say Masse for quicke and dead if he doe then like as his gunpowder consortes went about of late to blow vp the King and Sate so doth he goe obout to blow vp the Popes Chayre together with all his Cardinals Friars Monkes and Masse-priestes For first the Pope shall neuer be able to proue his mission Ephes 4. wee read that Christ gaue some Apostles some Prophets some Euangelists some Pastors and Teachers But the Pope is none of all these His state is too great to be conteyned within this small and weake number Further he is no successor of Peter For he rather killeth thē féedeth Christs shéep Thirdly he rather medleth with Swordes then Keyes and if he handleth the Keyes of the Church yet can he shewe no Commission for it Fourthly he is absurd if he clayme the right of a Bishop For he doth not the worke of a Bishop Lastly the Apostles Successors and Preachers sent from God procéed according to their Commission and Instructions receiued from God But the Pope procéedeth according to his owne Decretales and the rules of his owne Chancery Out then must he goe and all that pretend to come from him as méere intruders if we folowe the Apostles rules The Cardinals are but of a late standing S. Peter had no Cardinals about him Nor were the parish Priests of Rome that assisted the auncient Bishops of that Cittie so gallant fellowes as these new Cardinals are They neither preach nor Baptise as Cardinals And therefore cannot pretend right of succession eyther from the Apostles or from auncient Bishops or Priestes In the holy Scriptures albeit some alleadge the wordes Cardines terrae there is no mention of them Finallye the Fathers knew them not If then the Popes decretales warrant them not
think that these men entend the edification of Gods Church who â—rre in the maine principles and foundations of fayth and cannot stand vnlesse the Pope who hath manifestly declared himselfe an enemy of religion may sit iudge in his owne cause Chap. 3. Kellisons Motiues to Popish religion compared with the Motiues that may enduce men to embrace true Christian religion Therein also the true motiues to Popery are touched KEllison in his first Booke and fift Chapter talketh of Motiues to Christian religion but so coldely and barely as if his cause wanted life and motion First he telleth vs pag. 106. that our Sauiour Christ proued his Mission by prophecyes and miracles Among other miracles hee talketh of the strange coÌ„quest which the Apostles made of Idolatry Secondly he sayth we want reason and authoritye to perswade men to our religion being not comparable eyther to auncient Fathers or to Bellarmine Suarez and such fellowes in wit or learning or good life or antiquity or number or dignity Thirdly he talketh of consent succession But First the example of our Sauiour Christ the conquest made by Christs Apostles ouer Idolatrye maketh against the idolatrous papists For neither can the Pope prooue his vniuersall Monarchy by Prophets or by miracles nor hath any Christian man reason to adhere to papistes that want confirmation of their Popes and Masse-priestes Mission and yet bring into their Churches heathenish idolatry and much false and erronious doctrine and namely concerning the 7. Sacramentes the sacrifice of Christs body and blood in the Masse for quicke dead Popish purgatory and teaching that man by power of free will is able to worke his owne saluation that we are to make vowes and confessions to Saints to offer sacrifice in honor of them that we are to satisfie for sinnes whose guilt is remitted in Purgatory that the Pope hath power to deliuer soules out of Purgatory by his Indulgences that his Chaire is the foundatioÌ„ of the church and such like doctrines of deuils Secondly the ancient Fathers are wholy against the papistes in these poynts As for the Popes of Rome and their parasites Bellarmine Suarez and the rest they are not such as are to be bragged vpon eyther for learning wit good life or any vertue Thirdly neither are the papistes comparable in number to the Turkes Paâ—aÌ„s nor haue they eyther true succession or consent or antiquity that maketh for them Nay if the papistes would stand to these motiues they were cleerly gone For neither haue they prophesies or miracles for them Nor can the Pope or the Masse-priests prooue their mission by miracles nor doth antiquity make for them As for good life this K. may be much ashamed to speake of it the filthynes of Popes Cardinals Masse-priestes Monkes Nonnes and Friars being so notorious to the worlde and recorded in so many storyes and actes of Councels What then is the reason that so many adhere to papistes and what are the motiues that enduce so many to like their religion Forsooth first Fire and Sword For they kill all that will not receiue the Popes marke or that once mutter against their idolatrous religion Secondly secret and trecherous practises against all that shall once dare to professe the truth Masse-priestes brewe treason and rebellion Iesuites set on assassinors The Pope hath his Agents with all Princes Neither doth he or his Agents omit any occasion to stirre vp Princes to make warre against them that professe the truth and to persecute them to death Thirdly excoÌ„municating and killing and poysoning of Kings opposite to the Popes tyranny By the Popes practice K. Henry the 8. and Quéene Elizabeth were often in danger here in England By the trechery of the Leaguers King Henry the 3. was slayne and Henry the 4. wounded and brought to great extremity in France Henry of Lucemburgh was poysoned by a Dominican Fryar Frederic the 2. was empoysoned and in the end murdered as Matthew Paris doth signifie and this no dout by the Popes practise The 5. of Nouember anno 1605. a trayne of gunpowder was layd by certaine Papistes vnder the vpper house of Parliament purposing to destroy the King the Quéene the Prince the nobles and commons there assembled and by their destruction to replant popery in England The treason discouered they broke forth into open rebellion Fourthly slaundrous Libels as the inuectiues of Alan and Parsons against Quéene Elizabeth and the State of Saunders against Her and her Parents and Counsaile of the Leaguers and Iesuites against King Henry the 3. and 4. of France and the rayling discourses written against Luther Zuinglius Caluin Beza Knox and all godly men declare Fiftly their impudent lies and fables in setting foorth their owne Religion and discommending the truth and such as eyther now or in time past professed it as the fabulous tales of Iacobus de voragine Surius Baronius and diuers writers of popish Histories will testifie Sixtly their publishing of counterfet bookes vnder the names of Fathers and the corrupting of Fathers by their expurgatorie indexes 7. Their impudent falsification of ancient Fathers and other writers as may bee prooued out of the allegations of Bellarmine Stapleton and other popish Proctors 8. Their false imputations laide vpon others and their impudent denials of thinges done by themselues 9. The diligent suppressing of the Books of holy Scripture and all Bookes written in vulgar tongues concerning matters of religion 10. The prohibiting of Christians to dispute reason or question of matters of faith 11. The ignorance blindnes of christians that know nothing but onely such matters as the false Fryars and Masse-priestes tel them 12 The impudent clamors raylings of this generation in Pulpits lying and slaundring all that professe the Gospell sincerely 13. The rigor of auriculer confession by meanes whereof the Popish faction vnderstandeth all mens secrets 14. The bloody crueltie of the popes agentes executioners and inquisitors Finally the rewardes and prayses that are giuen to those that trauaile eyther by writing or practise to maintaine the Popes cause Without these motiues all the motiues mentioned by Kellison were to no purpose As for vs wee haue two principall motiues to hold vs in the truth which would also mooue others to draw vnto vs if they knew them The first is the truth and iustice of our cause The next is the impieties blasphemies abhominations fooleries absurdities iniustice of Popery For the truth of our Religion weâ— offer to bring Scriptures councels Fathers antiquitie consent true succession law reason and all other proofes required in the iustification of Religion The reasons to deterre men from Popery we shal God willing deduce at large in a particular discourse Thus much may serue to requite Kellisons discourse of motiues to Religion for the present Chap. 4. Of the markes and properties of Heretickes THe name and nature of Heresie beeing so odious it is not to be maruelled if the Patrons thereof disguise themselues in their tearmes names
Prince yet should he haue forborne to offer that which both to him and all true Christians cannot chuse but be most vngratefull and odious Beside these absurdities our surueyor hath runne into diuers grosse errors For first he compareth the King to an Idole where he maketh him like a Neptune Lord of the Oceā Sea So he is not only a worshipper of Idoles but also would gladlie make an Idole of the King Secondly in setting forth the Kings prayses he speaketh contraries now representing his majestye sitting in a Throne of terror and not long after calling him the myldest Prince in Europe But what is more contrarie then terror and mildnesse and what Sect in sauage crueltie can be compared to Papists that of late haue attempted by fire and Gun-powder to destroy him whome they confesse to beethe myldest Prince in Europe Thirdly he taketh from the King all authority in Ecclesiasticall causes which he reserueth to his holy Father and his dependants and although in termes he doe not abridge the Kings right in his Tēporalities yet euery one knoweth that Papists make Kinges the Popes subjects and giue to the Pope power to censure and depose Kings which none can maintaine but such as are disloyall to Princes and slaues to Popes Fourthly most cunningly he doth insinuate that Kings and Princes are beholding to Priestes for their Kingdomes because they receiue of them as he saith their consecration Crownes and Scepters So this prating Masse-priest doth not only treacherously subject Kinges to the Popes sword and censures but also absurdly tyeth their right and inheritance to the Crowne to the rite of consecration Finally not content to debase the Kings Royall state and to deminish his right he compareth himselfe in his Priest-hood most proudly to Christ himselfe and his holy Apostles But none but the disciples of Antichrist make them-selues in priest-hood comparable to Christ nor doe any but false Apostles make the Apostles sacrificers and aequall themselues to the Apostles Now these errors he acknowledged not nor can excuse His inciuility he would gladly excuse and defend But his defence is worse then the offence it selfe For the first saith he Adrian the Emperour will excuse me who commended vnto Minutius his proconsul of Asia as a thing of importance Ne nomen condemnaretur sed crimen He maketh also along discourse relating vnto vs how wrongfully Christians were hated for the name But what affinity is there betweene the names of Christians and the names of sacrificing Masse-priests Againe how can the cyclopicall priests of Baal pretend to be successors eyther of the Apostles or of auncient Bishops Did euer any auncient Bishop or other Doctor of the Church say that the priest did swallowe downe Christes body whole into his bellie againe if that which is offered be consumed as the Papists themselues teach How can this priest K. defend that hee offereth vp Christ vnder the accidents of Bread and Wine vnlesse like the Iewes he murder Christ or at the least deuoure him Furthermore Adrian in his Epistle to Minutius Fūdanus hath not these wordes ne nomen condemnaretur sed crimen as it is euident by the wordes of this Epistle reported by Iustine Martyr in his second Apologie Finally we do not oppugne Masse-priests for the name of priestes as this dreaming suruey or imagineth but for because being made priestes beyond the Seas they are alwaies ready at their creators the Popes cōmaund to attempt against Princes to trouble his state to rayse sedition as the late attempts of Watson Clarke of Pearcy and his mates set on by Priestes and Iesuites to blow vp the whole Parliament and to make a general massacre and Rebellion doe plainely declare For the second he telleth vs that he is come from the great Monarch of heauen to salute the King and that he is Gods Legate and therfore not to be denyed audience when the Ambassadors of the Kings of the earth are heard with so fauourable a countenance But if he come from the Monarch of heauen why doth he not shewe forth his warrant and proue his heauenly angelical mission If he be Gods true Legat why doth he hide his false face If he will be respected as earthly Ambassadors then must he shewe forth a Commission as earthly Ambassadors doe Otherwise he will be taken for the Legat of Sathan set on by the Pope to write heretical discourses and scurrilous Libels to infect the peoples mindes with a distast of truth and with superstitious heretical and disloyal humours not Gods Ambassador sent to the King to declare his will God certes neuer gaue any man commission to perswade the Popes tyrannical authoritye the sacrifice of the Masse for quicke dead the 7. sacraments the worship of Saints and Images after the Romish facion and such like doctrines Further he addeth That the lowest Subiect may crye Viue le Roy. But what maketh that for him that held him-selfe for no subject of our late Queene being excōmunicate by the Pope thinketh it not lawful to subject himselfe to the King that now is if the Pope should take Armes against him and excōmunicate him Furthermore such as he is are rather to be reputed tall and stout Traytors then low or lowlie subjects crying not viue le Roy with any true heart but as Iudas cryed al hayle to Christ when he betrayed him or as Squire that was sent by the Iesuite Walpoole to empoyson the late Queene cryed God saue the Queene when he put poyson on the Pommell of her Saddle If then the Pope shall once beginne to display his Banner and thunder out his excommunications against the King then we are not to doubt but as now Kellison cryeth God saue the King so then he would cry downe with him downe with him and with all that followe him and take parte with him For such as ment to blow him vp with Powder not being excōmunicat would not I think spare him being made subject to the Popes thundring censures For the third hee answeareth first that it doth agrandise a Kinges greatnes to accept of little presentes And next that he offereth himselfe as his Maiesties faithfull seruant Lastly he standeth on stilts of high termes and telleth vs that he offereth the worship of God the saluation and safetie of the King and his subiects and the peace of his people But neyther is his Booke a little present being a large fardle of wast paper nor can so big a lubber passe for a small guift although in truth both be of so low a price that he might much be ashamed to make offer of either to so iudicious a Prince but that he wanteth both shame iudgemēt Beside that it may be a questiō how he can giue himselfe to the King that hath already giuen himselfe bodye and soule to the Pope whose mark he carrieth on his shauen Crowne A faithfull Seruant certes hee cannot be to the King seeing no man can serue two Maisters Pearcy