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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16828	A true, sincere and modest defence, of English Catholiques that suffer for their faith both at home and abrode against a false, seditious and slanderous libel intituled; The exectuion of iustice in England. VVherein is declared, hovv vniustlie the Protestants doe charge Catholiques vvith treason ...	Allen, William, 1532-1594.	1584 (1584)	STC 373; ESTC S100110	150,813	230

folowing Math. 5. And thos men in such a case are onelie wise and godlie Councellours her Maiesties true subiectes and worthie members of the Common-wealth that humblie exhort her Highnes not to be beguiled by her present fortune or to thinke obstinate and forcible resistance of the Pope or Churches sentence of Excommunication True and good councel to her Maiestie to be her most securitie but to see what Theodosius the elder did whē he was excommunicated by S. Ambrose to remember how Theodosius the yōger behaued him self in the cause of S. Chrisostome for whos vniust banishment the said Emperours father and mother were excommunicated Lib. 10. trip hist cap. 18. 26. to consider wel what the end of the controuersie was betwixt King Henrie the second and the Pope and Bishop of Canturburie in his time and afterward betwene King Iohn and the Sea of Rome and Cleargie in thos dayes That al thes in fin as mightie Princes as they were yeelded and reconciled them selues to the Sea Apostolique A thing that after a litle heat or headines of yong Princes be past was and euer shal be found in fin the onelie sure and honorable way before God and the world to keepe them selues and their Realmes from perdition Which danger her Maiesties father in whom this reuolt of our daies and Countrie beganne both afore once or twice The meaning of K. Henrie 8. for reconciling him self to the Sea of Rome and speciallie towardes his death sawe and earnestlie sought to auert from his posteritie by the like reconciling him self to the Church Which yet through Gods iudgementes he had not time to accomplish in him self but was atchiued afterward most honorablie in his eldest daughter not onelie for consciēce sake otherwise but especiallie for effectuating her said fathers great desire therin as some of her cheefe Councellours to whom he had cōmunicated his mind in that matter did publiquelie testifie to the whole Realme at Paules Crosse Would God our sinnes and the Realmes could suffer her Maiesties wise Councellours to consider of the case with such sinceritie as were requisite for them selues and vs al who by their better or worse election in this one matter are like ether to be long happie or vnhappie for euer We trust the intollerable flatterie of this Libeller or other like telling her Maiesty Hovv al temporal princes haue superiours that she hath no superiour but God none aboue her but the Almightie none that she need to feare or care for but him and therfore that she hath not to regard anie sentence of Pope or others can much moue anie of their wisdomes this being a most shameful Heresie vntruth that a King hath no superiour in matters of his soule conscience When not onelie the general Pastor of the whole Church is his superiour if he be one of Christes flocke or fould al the sheepe wherof without exception by our maisters expresse sentence were committed to Peter his successours feeding and gouernment but also other Prelates of his owne kingdome that haue charge of his soule to whom likewise he oweth al Christian obedience in spiritual affaires no lesse then the poorest man in the Realme For kinges were not excepted from S. Paules rule and admonition giuen to al the faithful in thes wordes Obedite praepositis vestris subiacete eis Heb. 13. Obey your Prelates and be subiect vnto them wherof he yeeldeth immediatelie the cause For that they vvatch as being to render accompt of your soules If Princes then haue soules they must needes be vnder the accompt and charge of Prelates if they haue Prelates they must obey them and be subiect vnto them if they be bound to obey them and be subiect vnto them they must acknowledge them for their superiours How then say thes wicked flatterers that Kings Queens haue no superiors none to be subiect vnto but God That they be the cheefe eue● in causes ecclesiastical in matters of religion soule and conscience within their Realmes That neither Pope nor Prelate can excommunicate them or vse other discipline for correction of them when they fal from their faith If Theodosius the Emperour had had such bolsterers of his pride about him or so litle grace and wisdome as to haue giuen eare to them The exāple of Theodosius he would litle haue esteemed S. Ambrose authoritie sentence and censure against him But he was more happie and Christian then to plead his superioritie in such matters aboue his Bishop or to chalenge exemption or impunitie in this world for what so euer he did or beleeued and onelie to be reserued to God And it is a singular note of irreligiositie in our dayes that thes prophane Heretiques godles persons doe prefer humane thinges before diuine the regiment temporal before spiritual the bodie before the soule earth before heauen Regalitie before Priesthood and this life before the next and al eternitie Which is an euident demonstration that al tendeth in this Heresie to plaine Paganisme and Epicurisme esteeming and admiring none but such as be in worldlie height power dignitie that can yeeld them thes transitorie honours pleasures and preferments The sayings and doings of ancient Fathers in this case But the truth of this matter may and ought to be learned partlie of the old glorious and most excellēt Doctors and Bishops of the primitiue Church and partlie by the behauiour of the first great Emperours and Kinges that were professours and defendours of the Catholique faith VVhat is more honorable saith S. Ambrose then that the Emperour be called a child of the Church Epist 33. for a good Emperour is vvithin the Church and not aboue the Church And S. Chrisostome admonishing Priestes of their dutie in keeping from the holie altar great offendours expreslie warneth them to vse their authoritie therin euen towardes Kinges or what soeuer they be VVhether saith he he be Duke Prefect or crouned Prince that vvould vnvvorthilie approche Hom. 60. ad Popul 83. in Math. forbid him thy authoritie povver is greater thē his So S. Gregorie Naziāzene speaketh to his owne Emperour The lavve of Christ hath made you subiect to my povver and to my tribunal for vve haue our soueraintie Orat. ad Ciues Nazianz. and that more excellent and perfect vnlesse the spirit should subdue it self to the flesh and heauenlie thinges yeeld to the earthlie VVhich my libertie of speech I feare not O Emperour but thou vvilt allovve seeing thou art an holie sheepe of my sacred fold and a pupil of the great Pastor and vvel instructed by the holie-Ghost from thine infancie Also S. Athanasius plainlie auoucheth and proueth the Emperour Constantius the Arrian Epist ad Solit. vit degent to be the precursor of Antichrist in that he made him self iudge superiour in causes ecclesiastical ouer Bishops and that his arrogated preeminence and exercise of iurisdiction in such matters which our gentle

could not answere of the sense or force therof nor be guiltie of anie crime towardes her Maiestie conteined in the same no nor should euer haue much thought or heard of it had not the other now reuiued the matter One or two answered that they were not so learned as to discusse ex tempore al thos matters conteined in their demaundes but that they esteemed of al in general as the holie Catholique Church teacheth which is said they the Romane Church Some said ther were or might be causes as if a Prince should fal to Apostasie Arrianisme or such like that deserued excommunication depriuation in which case the Pope might discharge the subiects from their obedience but of the Q. particular case they would not talke at al. To be short some being demaunded what they would doe or aduise others to doe if the matter should come to batail for Religion as it fel out in Ireland answered they would doe when that happened which they trusted would not so chaunce as good priests ought to doe that is pray for peace and that truth and iustice in warre might preuaile In al which you see on th' one side how carefullie al men eschewed to vtter their opinions in anie other wordes but such as could in truth no way giue offence to the Q. or state on th' other into what maruelous perplexitie the ministers and mainteiners of heresie ar brought that cannot but by such violent meanes be secure in their sect nor vphold their soule practizes against God the Church and their owne Countrie Let our Christian brethrē of al nations iudge of the causes meanes and measure of our calamities We neuer procured our Q. excommunication we haue sought the mitigation therof we haue done our allegeance not withstanding we haue answered when we were forced vnto it with such humilitie and respect to her Maiesty and Counsel as you see no man can charge vs of anie attempt against the Realme or the Princes person The vnreasonable dealing of our persecutors Yet not content with this they wil knowe what we wil doe hereafter if such or such a thing should chaunce they wil sound al the Catholiques hartes in the Realme which is more then Antichristian violēce they wil punish them as traitors by death most cruel for their onelie thoughtes Yea which God him self doth not for future faultes neuer committed nor perhappes euer like to come to passe Which search of mens future factes or intentions wherof them selues haue neither knowledge nor rule before hand is vnnatural intollerable and to common wealthes most pernicious were able to make al the Catholiques of the Realme to be wholie desperate not finding their loyal behauiour shewed in al kinde of office and seruice to their Prince sufficient to saue their liues but may be examined of thes captious and deadlie chapters of their inwarde opiniōs and purposes to come when the Magistrate or anie mans one powrable enimie list require it Especiallie now whē their vulgar ministers giue it out generallie that al thos whom they cal Papistes be in their hartes traitors and this Libeller sayth thos foresaid questions are most proper to trie them Into such thraldome of bodie and soule hath that barbarous heresie brought vs them also into thos hazardes of their state which they pretend to be the causes of thes their so extraordinarie proceedinges as may be thought were neuer before vsed nor lauful by nature or custome of anie Ciuil countrie in earth Some such demaundes the Scribes and Pharesies and other of the Iewes sectaries The proceeding of the Ievves vvith Christ proposed in times past to our Sauiour to intrap him ī speech to driue hī to vtter some treasonable wordes or cōceipt agaīst the Emperours regalitie ouer the people of God which they presumed to be euil thought of of diuers and speciallie of the better and more exact zelators of the lawe notwithstanding that ether for feare or other causes euerie one semed in al exterior offices to obey Of which tempting questions though Christ by his diuine wisdome easilie discharged him self neuerthelesse they ceased not stil to exclame Hunc inuenimus prohibentem tributa dare Caesari as others did afterward the like of S. Stephen and S. Paul and euen so now our English Saduces are not satisfied but by blood neuer resting til they haue pressed or suckt out something at least for mens intentions or other casual euentes to come that may sound against their duties to the Q. Such is our present menage of state in England into such termes are we brought of extremitie When al other pretences practizes forged crimes and false witnesses against Priests or Catholiques doe faile then are thes made iust quarels of their death and the highest treasons in the world viz to affirme vpon their vnreasonable and importune demaundes that if which God forbid the Q. by supposal should fal to Arrianisme Apostacie or Atheisme whervnto mans frailtie is subiect she might be depriued and her subiects discharged of obedience to her this is the onelie treason which they haue tried out of Catholiques Which for al that in truth cannot be treason how plainlie or voluntarily so euer it were spoken much lesse being wrested out by commandement and subtile drift of interrogatories The Libeller saieth nothing is punished in vs for question of Conscience or Religion The questiō of the Popes Supremacie a matter of Diuinitie and not of State but yet this is such in the sight of al resonable men in the world For it is a mere matter of Diuinitie if not defined for vs yet at least disputable in schoole as them selues wil confesse It concerneth the Popes supremacie and power Apostolical for which this Libeller affirmeth and repeateth often that none be endangered of life or limme in England This proposition I say or anie other equiualent to it viz. That the Pope hath power to excommunicate or depriue a Prince in case of Heresie or Apostacie and consequentlie to absolue his subiects from their othe and obedience to him or to stand in defence of them selues and the Catholique faith against him cannot be proued treason by the statute of Edward the third vpon which onelie he sayeth we be condemned for traitours Who so euer should auouch the same in anie Christian countrie in the world or in our owne countrie in the time of the said K. Edward had held the same opinion should not nor could not haue bene conuicted of treason treasonable assertion or euil affection to the Prince or countrie because it standeth with the honor and safetie of the whole common wealth and the rulers therof so far to be subiect and obedient to Christ and his Church that they count them selues no longer to stand or reigne rightfullie then they stand and reigne for the aduauncement of Gods truth and kingdome in earth which is his Church What treason had it bene to Q. Marie whos regiment for an exāple of their greefe

al in that they haue submitted them selues and their scepters to the sweet yoke of Christ are subiect to discipline and to their Pastors authoritie no lesse thē other sheepe of his fould And although the state regiment policy power temporal The Ciuil gouernour subiect to the spiritual amongst Christians be in it self alwayes of distinct nature qualitie and condition from the gouernment Ecclesiastical and spiritual common weath called the Church or bodie mystical of Christ and the Magistrat spiritual and ciuil diuers and distinct and sometime so far that th' one hath no dependance of th' other nor subalternation to th' other in respect of them selues as it is in the Churches of God residing in heathē kingdomes and was in th'Apostles times vnder the Pagane Emperours yet now where the lawes of Christ are receiued and the bodies politique and mistical the Church and Ciuil state the Magistrate Ecclesiastical and tēporal cōcurre in their kindes together though euer of distinct regiments natures and endes ther is such a concurrence and subalternation betwixt both that th' inferior of the two which is the Ciuil state must needes in matters perteining anie way ether directlie or indirectlie to the honor of God and benefit of the soule be subiect to the spiritual and take direction from the same The condition of thes two powers as S. Gregorie Nazianzen most excellentlie resembleth it is like vnto the distinct state of the same spirit and bodie In Orati ad popul trepidātem Impera commotum or flesh in a man wher ether of them hauing their proper and peculiar operations endes and obiects which in other natures may be seuered as in Brutes wher flesh is not spirit Nazians similitude to expresse the subordinatiō of Ciuil and of Spiritual gouernmēt in Angels wher spirit is but not flesh are yet in man conioined in person and neuerthelesse so distinct in faculties and operations that the flesh hath her actions peculiar and the soule hers but not without al subalternation or dependance Where we see euidentlie that in case the operations of the bodie be contrarie to th' end weale and iust desires of the soule the spirite may and must commaund ouerrule and chastise the bodie and as superior appointeth fasting and other afflictions though with some detriment to the flesh commanding the eyes not to see the tonge not to speake and so forth So likewise the power Political hath her Princes Lawes Tribunals and the Spiritual her Prelates Canons Counsels Iudgements and thes when the Princes are Pagans wholy separate but in Christian Common-wealths ioined though not confounded nor yet the Spiritual turned into the Temporal or subiect by peruerse order as it is now in England to the same but the Ciuil which in deed is the inferior subordinate and in some cases subiect to the Ecclesiastical though so lōg as the temporal State is no hinderance to eternal felicitie the glory of Christs kingdome th' other intermedleth not with her actions but alloweth defendeth honoreth and in particular Common-wealthes obeyeth the same Yet wher it is otherwise VVhen the Spiritual gouernmēt is to correct the Temporal and the temporal power resisteth God or hindreth the proceeding of the people to saluation ther the Spiritual hath right to correct the Temporal and to procure by al meanes possible that the terrene kingdome giue no annoyance to the State of the Church which now adorned in the new Testamēt with the power of Christs Priesthood and with seueral and distinct officers appointed by the Holie-ghost must needes so far excel the terrene state and dominatiō as the Sonne passeth the Moone the soule the bodie and heauen the earth By reason of which excellencie and preeminence aboue al states and men without exception of Prince or other our Lord proclameth in his Gospel Math. 18 that who soeuer obeyeth not or heareth not the Church must be taken and vsed no otherwise then as a Heathen This being so plaine and in truth so beneficial to the verie Kinges and Commō-welthes them selues that the preseruation of both specially standeth vpon this concurrence with the Church and Priesthood and with the due subalternation of the temporal to the spiritual regiment and which al Kinges that be not for punishment of their owne and their peoples sinnes obdurate and prepared by Gods iudgment to be an example of his power and iustice most gladlie acknowledge yet their be so manie either flatterers of Princes that so say Deceatful persuasions of Politikes vnto Princes for their ruine or Heretiques that so thinke that the Ministers of Christs most deare Spouse of his verie bodie mystical his kingdome and house in earth whom at his departure hence he did endowe with most ample Commission and sent forth with that authoritie that his Father before gaue vnto him haue no power ouer Princes to denounce or declare them to be violators of Gods and the Churches lawes nor to punish them either spirituallie or temporallie not to excommunicate them nor to discharge the people of their othe and obedience towardes such as neither by Gods law nor mans a true Christian may obey Wherin it may please the gētle readers to enforme their consciēces partlie by that is said before and speciallie by that which foloweth Wher they shal finde that streight vpon the first conuersion of Kinges to the faith The examples of disobedient Princes to the Church and of their punishment or confusiō as the good and godlie haue euer obeyed the Church and submitted them selues to Ecclesiastical censures and discipline so the euil obstinate could neuer orderlie discharge them selues from the same without euident note of iniustice tirannie and irreligiositie and were either in fin brought to order and penance or els to confusion both temporal eternal Chrisost in vita Baby About xiij hundreth years agoe Babylas Bishop of Antioche excommunicated the onely Christian king or Emperour that then was as some count Numerius The exāple of Bishop Babylas as others Philip for executing a Prince that was put to him for an hostage Wherupon as euil kinges sometimes doe he martired his Bishop whom S. Chrisostome and others recken for the most famous Martyr of that time because he gaue both by his constancie and courage in God a notable example to al Bishops of their behauiour towardes their Princes and how they ought to vse th'Ecclesiastical rodde of correctiō towardes them what soeuer befal to their persons for the same After the said Prince had murthered his owne Pastor Nicep li. 5. cap. 25. then holie Pope Fabian for that he was the general shepard of Christendome or as some thinke Fabius the successor of Babylas pursued the said Emperour by like excommunication and other meanes til at length he brought him to order and repentance Afterward S. Ambros Bishop of Millan excommunicated th' elder Theodosius th'Emperour Soz. lib. 7. Cap. 24. Theo. lib. 5. Cap. 17 Amb. li. 5