Those who praised her later as a Protestant heroine overlooked her refusal to drop all practices of Catholic origin from the Church of England.The new state religion was condemned at the time in such terms as "a cloaked papistry, or mingle mangle".
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In about 1560 he started upon his major work, the Survey of London. His antiquarian interests attracted suspicion from the ecclesiastical authorities as a person "with many dangerous and superstitious books in his possession", and in February 1569 his house was searched. An inventory was made of all the books at his home, especially those "in defence of papistry", but he was able to satisfy his interrogators as to the soundness of his Protestantism.Wilson 1991.
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Mary Watkins inherited property at Holwell, in the vale of Blackmore, on the borders with Devon. He served as MP for Bridgwater, but when Queen Elizabeth died, he had already proven his Protestant credentials. An avowed and committed Puritan, he nevertheless wrote a treatise against papistry Discourse of Predestination (1598) stamping his Calvinist intellectual qualities for the new King James to read. His idea about The Watch Word was meant to prove to His Majesty at the Hampton Court Conference that the Protestant was ever-vigilant about the threats to England's security.
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Angus did not stay on the continent for the full 11 years, but returned to Britain following the death of King James in 1625. The new king, Charles I, stopped charges of Papistry levelled against the Earl and restored to him his father's honours in 1631. Douglas married again, following the death of his first wife, to Mary Gordon, daughter of George Gordon, 1st Marquess of Huntly. During the King's visit to Scotland for his coronation in that realm in 1633, Angus was created Marquess of Douglas, Earl of Angus, Lord of Abernethy and Jedburgh Forest at Dalkeith.
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Garnet's writings include An Apology Against the Defence of Schisme (1593), an attack against church papistry in which he scolded Thomas Bell for supporting the occasional taking of Communion in the Church of England. This was followed by A Treatise of Christian Renunciation (1593), which comprised a selection of quotations on what Catholics should be prepared to renounce for their faith, and The Societie of the Rosary (1593–1594) His defence of the practice of equivocation was published in A Treatise of Equivocation (c. 1598), originally titled A Treatise against lying and fraudulent dissimulation. Equivocation was condemned by most of his protestant contemporaries as outright lying.
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Popish recusants convict were, within three months of conviction, either to submit and renounce their papistry, or, if required by four justices, to abjure the realm. If they did not depart, or returned without licence, they were guilty of a capital felony. The Oath of Allegiance, enacted under James I in 1606 in immediate aftermath of the Gunpowder Plot, required Catholic recusants to declare their loyalty to James. By the Corporation Act 1661, no one could legally be elected to any municipal office unless he had within the year received the Sacrament according to the rite of the Church of England, and likewise, taken the Oath of Supremacy.
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His output was probably considerable but only about six poems survive, mainly on political themes. They include verse on Catherine Parr and Jane Seymour, although the best known is a mordant epitaph for Wriothesley: :Picture of pride; of papistry the plat: :In whom Treason, as in a throne did sit; :With ireful eye, aye glearing like a cat, :Killing by spite whom he thought good to hit. :This dog is dead ... Blagge's most important contribution to English poetry was his habit of collecting his friends' poems. The result was the famous Blage manuscript, now MS D.2.7 in the library of Trinity College, Dublin.
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When the Prayer Book came before the House of Commons Joynson- Hicks argued strongly against its adoption as he felt it strayed far from the Protestant principles of the Church of England. He likened the Revised Prayer Book to "papistry", as he believed that the reservation of sacrament implied a belief in transubstantiation. The debate on the Prayer Book is regarded as one of the most eloquent ever seen in the Commons, and resulted in the rejection of the revised Prayer Book in 1927. His allies were an alliance of ultra- Protestant Tories and nonconformist Liberals and Labour, and some of them likened him to John Hampden or Oliver Cromwell.
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Wark, "Elizabethan Recusancy", p. 9; David Mills, "‘Some Precise Cittizins’: Puritan Objections to Chester’s Plays", Leeds Studies in English, New Series, No. 29 (1998), p. 220. Goodman had, with John Knox, been co-pastor of the English church in exile at Geneva during Queen Mary’s reign and afterwards was presented to the living of Aldford by Sir Edward Fitton. He was as extreme in his puritanism as Southworth had been in his papistry and proved a continuing thorn in Downham’s side, particularly during the Vestments Controversy; in 1569 he was suspended on Downham’s instruction and in 1571 he was disciplined by Archbishop Matthew Parker, to whom Downham had reported him.
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She entrusted the marriage of her only surviving daughter, Jane, to her cousins, William Holland and Cuthbert Warcop, and Warcop's wife, Anne, stipulating that Jane would lose part of her inheritance if she failed to marry a husband 'utterly abhorring papistry'. She bequeathed the remaining years of the lease of her house in Soper Lane to Warcop. The will was not proved in England until 23 June 1559. Cuthbert Warcop did not long survive Joan, and in 1561 there was an arbitration between Anne Warcop, widow, William Holland and Michael Lok. Subsequently, in March 1565, Lok wrote requesting permission to keep at the Mercers’ Hall a chest containing books and writings of Joan Wilkinson and Cuthbert Warcop, both deceased.
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By this date he had broken completely with Catholicism. After the murder Rough came to St. Andrews, and, besides acting as chaplain to the garrison in the castle, began to preach in the parish church. Here he met John Knox, whom in a sermon he publicly exhorted to undertake the office of a preacher; and Knox, who had been a disciple of George Wishart, and who at this time had brought the aid of his vigorous pen to the support of the teaching of Rough in opposition to Dean Annand of St. Andrews, was at last induced to preach in the parish church his first sermon against the ‘corruptions of the Papistry’. Knox's irregular call was approved by the congregation.
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In his first Parliament, he was appointed to a joint committee with the House of Lords to confer with the Royal lawyers on how to deal with Mary, Queen of Scots. On 15 May 1572, in the debate following the committee's report to the Commons, he regaled the House with his conclusion, that the Scots Queen was not the root of the mischief: "Rather, as a good physician before prescribing medicine, he would seek out the causes. Papistry was the principal." The second cause was the uncertainty of the succession, and the medicine he prescribed was threefold - taking away Mary's title to the succession, establishing an alternative heir and, as these two alone would be insufficient, cutting off the heads of the Scots Queen and the Duke of Alva.
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He also wished to see Kerry colonised by English gentlemen, and Irish customs such as tanistry abolished. Moderate in treating the Irish, he put into execution clauses of the statute against Irish customs, particularly forbidding the wearing of the native mantle. A zealous Protestant, had the articles of the creed, the Lord's Prayer, and the ten commandments translated into Irish, and also directed the clergy on his estate to read religious services in Irish. With the Dean of Ardagh, whom he describes as inclined to papistry, he held many conferences, directing his attention to passages in Augustine of Hippo and John Chrysostom, and to works by Whittaker and Sadaell, After nearly two years' residence at Castleisland, he acted as vice-president of Munster, in the temporary absence of Sir Thomas Norris, and sat on many commissions to settle disputes.
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King James, however, finding the Roman Catholic lords useful as a foil to the tyranny of the Kirk, was at this time seeking Spanish aid in case Queen Elizabeth I tried to challenge his right to the English throne; Huntly, always one of his favourites, was pardoned. The Scottish Justice Clerk, Lewis Bellenden wrote of Huntly in October 1587, alleged to be a promoter of the Catholic faith at court: > "to the Earl of Huntly's lying in his majesty's chamber and preaching > Papistry, truth it is I think he be a Papist, but not precise as he had not > rather lie in a fair gentlewoman's chamber than either in the king's, or yet > where he might have an hundred masses."Calendar State Papers Scotland: > 1586-1588, vol. 9 (Edinburgh, 1915), p. 491. Huntly married Henrietta Stewart, daughter of Esmé Stewart and Catherine de Balsac, on 21 July 1588.
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