pragmatica Sanctio So also Theodosius and Arcadius when they make a Law for dispatch of Suites begin thus Nemo deinceps tardiores affatus nostrae Perennitatis expectet And Iustinian in the inscription of one of his owne Lawes insâ—rts amongst his owne Tiâ—les Sâ—mper Adorandus Augustus And in a Lawe of Monasteriall and Matrimoniall causes which are now onely of spirituall Iurisdiction he threatens that if any Bishop infringe that Law Quam nostra sanxit Aeternitas Capitis supplicio ferietur In which stile also Theodosius and Arcadius ioyne Adoraturus aeternitatâ—m vestrâ—m diâ—igatur And an other proceedes somewhat further Beneficio numinis nostri And Theodosius and Valentinian deliuer it more plainely Vt sciant omnes quantum nostra Diuinitas auersatur Nestorium and so in fauour of the puritie and integritie of Christian Religion in contemplation whereof it seemes they were Religiously exercised euen at that time when hee assum'd these high stâ—les they proceede in the same Law We anathematize all Nestorius followers according to those things which are already constituted A Diuinitate nostra And Constantius and Irene write themselues Diâ—os and theâ—r owne Acts Diualiaâ— And this Pope Adrian to whom they writ râ—prehended not but the Emperour Charles did and another phrase of as much exorbitance which was Deus qui nobis conregnat 39 The highest that I haue obserâ—ed any of our Kings to haue vsed is in Edward the fourth who in his creation of Marques Dorâ—eâ— speakes thus of himselfe Cum nâ—stra Maiestas ad Regium Culmen sublâ—â—ata existat and after Tantum spâ—endoris nostri nomen But a little before his time Baldus gaue as much to the king of France as euer any had for he said he was in his kingdome Quidam Corporalis Deus And in our present age a Roman Author in a Dedication of his booke thus salutes our Queene Mary because your Highnesse is the strongest bul-warke of the Faith Tua Nâ—mina supplex posco which is also atâ—ributed to the Emperour in a late Oration to him and to other Princes And in some Funerall Monuments of Queene Maries time I haue read this inscription Diâ—is Philippo Maria Regibus which word Diâ—us Bellarmine values at so high a rate that he repents to haue bestowed it vpon any of the Saints and therefoâ—e in his laâ—e Recognition blots it out which tendernesse in him another Iesâ—ite since disallowes and iustifies the vse of the worde against Bellarmines squeamish abstinence because the worde saies Seâ—arius may be vsed aswel as temple or as fortune which are also Ethnique wordes But by his leaue he is too hasty with the Cardinall who doâ—h not refuse the word because the Ethniques vsed it but because they appointed it onely to their Gods Bellarmine insimulates al them which allow that worde to Saints of making Saints Gods 40 And though in some of these Tiâ—les of great excesse which these Empâ—rous assâ—â—â—'d to themselues we may easily discerne some impressions of Gentilisme which they retain'd sometimes after Christian Religion had receiued roote amongst them as they did also their Gladiatorie spectacles and other wastefull prodigalities of mens liues and Bondage and seruility and some other such yet neither in them nor in other Princes is the danger so great if they should continue in them as it is in the Bishoppes of Rome For Princes by assuming these Titles do but draw men to a iust reuerence and estimation of that power which subiects naturally know to be in them but the other by these Titles seeke to build vp and establish a power which was euer litigious and controuerted either by other Patriarchs or by the Emperours for Bellarmine hauing vndertaken to proue the Pope to be Peters successor in the Ecclesiastique Monarchy which Monarchy it selfe is denyed and not onely the popes right to it labors to proue this assumption by the fifteene great names which are attributed to the Popes 41 And the farthest mischiefe which by this excesse Princes could stray into or subiects suffer is a deuiation into Tyranny and an ordinary vse of an extraordinary power and prerogatiue and so making subiects slaues and as the Lawyers say Personas Res. But by the magniâ—ying of the Bishoppe of Rome with these Titles our religion degenerates into superstition which is a worse danger and besides our temporall fortunes suffer as much danger and detriment as in the other for Pâ—inces by their lawes worke onely vpon the faculties and powers of the soule and by reward and punishment they encline or auert our dispositions to a loue or feare But those Bishopps pretend a power vpon the substance of our soules which must be in their disposition for her condition and state in the next life And therefore to such as claime such a power it is more dangerous to allow and countenance any such Titles as participate in any significaâ—ion of Diuinity 42 For since they make their Tribunall and Consistory the same with Christ since they say It is Heresie and Treason to decline the Popes iudgement per ludibria friuolarum Appellationum ad futurum Concilium as one Pope saies since they teach that one may not appeale from the Pope to God himselfe since they direct vs to bow at the name of Iesus and at the name of the Pope but not at the name of Christ for that being the name of Annointed it might induce a reuerence to Princes who partake that name if they should bow to that name since they esteeme their lawes Diuine not as Princes doe by reason of the power of God inherent in all iust lawes and by reason of the common matter and subiect of all such lawes which is publique vtility and generall good but because their lawes are in particular dictated by the holy Ghost and therefore it is Blaspemy and sinne against the holy Ghost to violate any of them since themselues make this difference betweene the name of God as it is giuen to Princes and as it is giuen to them that Princes are called Dij laicorum and they Dij principum since to proue this they assume a power aboue God to put a new sense into his word which they doe when they proue this assertion out of these words in Exodus Dijs non detraâ—es principi populi non maledices for by the first they say the popes are vnderstood and by the second princes when as Saint Paul himselfe applies the latter part to the high priest and their expositor Lyra and the Iesuite Sâ interpret the first part of this Scripture of Iudges Since I say they entend worse ends then Princes doe in accepting or assuming like Titles and since they worke vpon a more dangerous and corruptible subiect which is the Conscience and Religion since they require a stronger assurance in vs by faith since they threaten greater penalties in any which doubt thereof
these imputations but an appeale to our blessed Sauiour and a protestation before his face that my principall and direct scope and purpose herein is the vnity and peace of his Church For as when the roofe of the Temple rent asunder not long after followed the ruine of the foundation it selfe So if these two principall beames and Toppe-rafters the Prince and the Priest rent asunder the whole frame and Foundation of Christian Religion will be shaked And if we distinguish not between Articles of faith iurisdiction but account all those super-edifications and furnitures and ornaments which God hath affoorded to his Church for exteriour gouernment to be equally the Foundation it selfe there can bee no Church as there could be no body of a man if it were all eye 4 They who haue descended so lowe as to take knowledge of me and to admit me into their consideration know well that I vsed no inordinate hast nor precipitation in binding my conscience to any locall Religion I had a longer worke to doe then many other men for I was first to blot out certaine impressions of the Romane religion and to wrastle both against the examples and against the reasons by which some hold was taken and some anticipations early layde vpon my conscience both by Persons who by nature had a power and superiority ouer my will and others who by their learning and good life seem'd to me iustly to claime an interest for the guiding and rectifying of mine vnderstanding in these matters And although I apprehended well enough that this irresolution not onely retarded my fortune but also bred some scandall and endangered my spirituall reâ—putation by laying me open to many mis-interpretations yet all these respects did not transport me to any violent and sudden determination till I had to the measure of my poore wit and iudgement suruayed and digested the whole body of Diuinity controuerted betweene ours and the Romane Church In which search and disquisition that God which awakened me then and hath neuer forsaken me in that industry as he is the Authour of that purpose so is he a witnes of this protestation that I behaued my selfe and proceeded therin with humility and diffidence in my selfe and by that which by his grace I tooke to be the ordinary meanes which is frequent praierâ— and equall and indifferent affections 5 And this course held in rectifying and reducing mine vnderstanding and iudgment might iustifie excuse my forwardnes if I shold seeme to any to haue intruded and vsurped the office of others in writing of Diuinity and spirituall points hauing no ordinary calling to that function For to haue alwaies abstained from this declaration of my selfe had beene to betray and to abandon and prostitute my good name to their misconceiuings and imputations who thinke presently that hee hath no Religion which dares not call his Religion by some newer name then Christian. And then for my writing in Diuinity though no professed Diuine all Ages all Nations all Religions euen yours which is the most couetous and lothest to diuide or communicate with the Layety any of the honours reserued to the Clergie affoord me abundantly examples and authorities for such an vndertaking 6 But for this poore worke of mine I need no such Aduocates nor Apologizers for it is not of Diuinity but meerely of temporall matters that I write And you may as iustly accuse Vitrâ—uius who writ of the fashion of building Churches or those Authors which haue written of the nature of Bees and vse of Waxe or of Painting or of Musique to haue vsurped vpon the office of Diuines and to haue written of Diuinity because all these are ingredients into your propitiatory medicine the Masse and conduce to spirituall and diuine worship as you may impute to any which writes of ciuil obedience to the Prince that he meddles with Diuinity not that this obedience is not safely grounded in Diuinity or that it is not an act of Religion but that it is so well engrau'd in our hearts and naturally obuious to euery vnderstanding that men of all conditions haue a sense and apprehension and assurednes of that obligation 7 The cause therefore is reduced to a narrow issue and contracted to a strict point when the differences betweene vs are brought to this Whether a Subiect may not obey his Prince if the Turk or any other man forbid it And as his Maiestie in his Kingdomes is Religiously and prudently watchfull to preserue that Crowne which his Predecessors had redeemed from the rust and drosse wherewith forraine vsurpation had infected it so is it easie to be obserued that all the other Princes of Christendome beginne to shake off those fetters which insensibly and drowsily they had admitted and labour by all waies which are as yet possible to them to returne to their naturall Supremacy and Iurisdiction which besides many other pregnant euidences appeares by Baâ—ronius his often complayning thereof both in his Annals when he sayes That the Princes of this age do exercise so much Iurisdiction ouer the Clergie that the Church suffers some scandall thereby And in his Apologie of his owne writings against the Cardinall Columna where he notes That the Cardinals deputed for the hearing of those causes at Rome are tired and oppressed in these later times with the Messengers and Appeales of Bishoppes which in euery Countrey complaine how much the secular Princes iniure them And this must of necessity be vnderstood of Countries which professe the Romane Religion because such as are Apostoliquely reformed or are in that way haue shut vp all waies of Appellations to Rome or remedies from thence 8 And not to speake of the Kingdome of France at this time because I haue sepos'd and destin'd a particular Chapter for that consideration nor of the fresh Historie of the Venetians maintaining their iust Lawes for this temporall Iurisdiction which lawes Parsons without any colour of truth or escape from malitious and grosse deceiuing saies they haue recalled when as not to affright you with any of those Authours which write on the Venetian part you may see an excellent relation of that negotiation and vpon what conditions the Pope withdrew his censures in that letter of Cardinall Peron to his Master the French King about Cardinal Ioyeuse his instructions when the Pope sent him to Venice for that purpose nor to looke so farre backe as to consider what the other States of Italy and of Rome it selfe haue done herein which as an Author which liued in profession of that Religion informes vs durst alwaies brauely and boldly defend it selfe against the Popes vsurpations though he protested that if they would but admit him to enter againe into the towne hee would deale no more with temporall matters and this at that time when England vnder Henry the second and the remoter parts trembled at him who trembled at his owne neighbours and Subiects as he pretended To omit all these the Kingdome
muddie search to offer to trace to the first roote of Iurisdiction since it growes not in man For though wee may goe a steppe higher then they haue done which rest and determine in Families which is that in euery particular man considered alone there is found a double Iurisdiction of the soule ouer the body and of the reason ouer the appetite yet those will be but examples and illustrations not Rootes and Fountaines from which Regall power doth essentially proceede Sepulueda whom I cited before saies well to this purpose That the soule doth exercise Herile Imperium vpon the body and this can be no example to Kings who cannot animate and informe their Subiects as the soule doth the body But the power of our reason vpon our appetite is as he saies pertinently Regale Imperium and Kings rule subiects so as reason rules that 7 To that forme of Gouernement therof for which rectified reason which is Nature common to all wise men dooth iustly chuse as aptest â—o worke their end God instils such a power as we wish to be in that person and which wee beleeue to be infused by him and therefore obey it as a beame deriued from him without hauing departed with any thing from our selues 8 And as to the end of this power is alwaies one and the same To liue peaceably and religiously so is the power it self though it be diuersly complexioned and of different stature for that naturall light and reason which acknowledges a necessity of a Superiour that we may enioy peace and worshippe God did consent in the common wish and tacite praier to God and doth rest in the common faith and beliefe that God hath powred into that person all such authority as is needefull for that vse Therefore of what complexion soeuer the forme of gouernement be or of what stature soeuer it seeme yet the same authority is in euery Soueraigne State thus farre That there are no Ciuill men which out of rectified Reason haue prouided for their Peaceable and religious Tranquility but are subiect to this regall authority which is a pâ—â—er to vse all those meanes which conduce to those endes 9 For those diffrences which appeare to vs in the diuers â—ormes are noâ— in the essence of the Soueraignty which hath no degrees nor additions nor diminutions but they are onely in those instruments by which this Soueraignty is exercised which are ordinarily called Arcanâ— and Ragion di stâ—to as I noted beforeâ— and as the soule it selfe hath as good vnderstanding in an Idiote and as good a memory in a Lâ—thargique person as in the wisesâ— and liueliest man So hath this Soueraignty in â—â—â—ry state equall vigour though the Organes by which it workes be not in all alike disâ—osed And therefore the gouerneâ—eâ—t amongst the Iewes before Saâ—le was fully a Kingdoâ—e in this accepâ—ation nor did they attend any new addition to this power in their solicitation for a King but because they were a people accustomed to warre they wished such a Soueraigne as might lead their Armies which office their Priestes did not and they grudged that their enemies should be conduced by better persons then they were 10 And so though some ancient Greeke states which are called Regna Laconica because they were shortned and limited to certaine lawes and some States in our time seeme to haue Conditionall and Prouisionall Princes betweene whom and Subiects there are mutuall and reciprocall obligations which if one side breake they fall on the other yet that soueraignty which is a power to doe all things auaileable to the maine endâ—s resides somewhereâ— whichâ— if it be in the hands of one man erects and perfects that Pambasilia of which we speake 11 For God inanimates euery State with one power as euery man with one soule when therefore people concurre in the desire of such a King they cannot contract nor limitte his power no more then parents can condition with God or preclude or withdraw any facultie from that Soule which God hath infused into the boâ—dy which they prepared and presented to him For if such a company of Sauadges or men vvhom an ouerloaded kingdome â—ad auoided as vve spake off before should create a King and reserue to themselues a libertie to reuenge their owne wrongs vpon one another or to doe any act necessary to that end for which a King hath his authority this liberty were swallowed in their first acte and onely the creation of the King were the worke of rectified reason to which God had concurr'd and that reseruation a uoide and impotent act of their appetite 12 If then this giue vs light what and whence the Kings Iurisdiction is we may also discerne by this what our obedience must be for power and subiection are so Relatiue as since the King commaunds in all things conducing to our Peaceable and Religious being wee must obey in all those This therefore is our first Originary naturall and Congenite obedience to obey the Prince This belongs to vs as we are men and is no more changed in vs by being Christians then our Humanity is changed yet hath the Romane Church extolled and magnified three sorts of Obedience to the preiudice of this 13 The first is that which they call Caecam obedientiam which is an inconsiderate vndiscoursed and to vse their owne word an Indiscreete surrendring of themselues which professe any of the rules of Religion to the command of their Prelate and Superior by which like the vncleane beasts They swallow and neuer chaw the cudde But this obedience proceeding out of the will and electioâ— of them who applie themselues to that course of life cannot be of so great authority and obligations as the other which is naturall and borne in vs and therefore farther then it agrees with that it is not out of rectified reason 14 And though it seeme scarce worthy of any further discourse yet I cannot deny my selfe the recreation of suruaying some examples of this blinde and stupid obedience and false humility nor forbeare to shew that by their magnifying thereof and their illations thereupon not only the offices of mutuall society are vncharitably pretermitted but the obedience to Princes preiudic'd and maimed and the liuely and actiue and vigorous contemplation of God clouded and retarded 15 For when a distressed Passenger intreated a Monke to come forth and helpe his Oxe out of the Ditch was it a charitable answere to tell him That he had bin twentie years dead in his graue and could not now come forth Yet it may seeme excusable in them to neglect others if this obedience make them forget themselues as certaine youthes whom their Abbot sent with Figges to an Ermit loosing their way sterued in the Desart rather then they would eate the Figges which they were commanded to deliuer Is it likely that when Mucius a Monke at the commaund of his Abbot who bid him cast his crying sonne into the riuer and
shall defend me from the curious malice of those men who in this sickly decay and declining of their cause can spy out falsifyings in euery citation as in a iealous and obnoxious state a Decipherer can pick out Plots and Treason in any familiar letter which is intercepted And thus much it seemed necessary to mee to let the Reader know to whose charitable and fauourable opinionâ— I commit the booke and my selfe to his Christianly and deuout Prayers Those literall and punctuall Errors which doe not much endanger the sense I haue left to the discretion and fauour of the Reader as he shall meete with them The rest he may be pleased to mend thus In the Preface § 24. For Sacerdotes nonâ—ntes Reade Sacerdoturientes Pa. Li. Faults Correct 3 1 During Daring 14 14 Inciting Auiling 15 vlt. Princesse Prince 18 14. To proceede So proceedes 29 vlt. Churches church 30 11 Establing Establishing 38 28 Genuit Gemunt 41 8 Vestram Nostram 45 21 Iâ— Tâ— Ibid. 26 Princes Prince 47 14 calles call 57 2 Emperours Emperour 58 22 Profession possession 66 10 Now here No where Ibid. 16 VVrit VVrits 68 7 VVent Meant Ibid. 18 Ingenious Ingenuous 70 20 The Then 71 vlt. After Andâ— adde As. 72 9 Priuatur priuetur 73 1 End Ends 74 15 Other Others 75 3 Intituled Instituted 80 vlt. Exemply Exemplifie 100 26 Ariseth Ariseâ— 102 4 After Aâ—e out out So 107 26 After which adde That Ibid. vlt. Heaued Heard 113 25 Not. Now. 152 7 Enlaline Eâ—lalias 157 28 Your The. Pa. Li. Faults Correct 169 26 After As put out At 170 18 Thereof for Therefore 172 5 Conduced Conducted 175 20 VVords VVord 179 8 Chappels Chappell 193 1 After Are adde Not 195 9 Your The 212 26 VVaine VVaiue 218 7 Extend the Sect. 37. one line into the § 38 225 19 Your The 228 22 After Oath â—dde Bee 229 21 Belong Belongd 233 8 Gaue Giue 240 11 To bey To obey â—44 14 The This 265 25 After And adde Not 274 8 Re-enuersing renuersing 275 8 That It Ibid. 14 After Bâ—t add the panegyricke 276 5 Heads Beards 277 6 Hyol Holy 278 17 Fall Fallen 280 13 Certaintie Certainely 297 21 After Alleadge adde This 304 27 Name Nature 305 5 Receiâ—e Relieue 313 20 God The good 322 2 There This 324 25 Since Sinne 378 21 Aâ— Vs 379 11 Dominium Domicilium Those Faults which are in the Margin by placing the Citations higher or lower I must leaue to the Readers discretion the rest he may mend thus PReface § 8. Pilireade Poli. Fol. 7. lin 28. adde Homil. de Dauid Saul ibid. 24. adde Mar. 10.29 fol. 9. lin 7. for Rauolta reade Raccolta fol. â—7 lin 27. for Possâ—re reade Possessor fol. 31. lin 11. for Hu. reade Offi. fol. 40. lin 5. adde 1. Sam. 24.15 fol. 309. lin 3. adde De potest Eccles. § 6 Nn. 2. A PREFACE TO The PRIESTES and IESVITS and to their Disciples in this KINGDOME I Am so well acquainted with the phrases of Diminution and Disparagement and other personall aspersions which your writers cast and imprint vpon such of your owne side as depart from their opinions in the least dramme or scruple as I cannot hope that any of them will spare me who am further remoued from them For since Cassander whom the two Emperourâ— Ferdinand and Maximilian consulted and called to them not in any schisme betweene the Emperours and Popes about temporall Iurisdiction in which quarrell whensoeuer it happened the Emperours cause was euer sustained by as learned and as Religious and as many men as the Popes but in matters of Doctrine and for a way of Reformation when the Popes themselues confessed that the Church was in extreame neede thereof Since hee I say is called by one of them but a Grammarian to which honour if he which cals him so in scorne had beene arriued he would neuer haue translated vindiciae contra Tyrannos reuenge vpon Tyrants since vindiciae signifies a Decree or Order of the Iudge in a cause of Bondage and Liberty depending before him by which it is ordered that the party whose condition is in question shall remaine either free or bond till the matter be heard without any preiudice if it fall out otherwise vpon the hearing And since of Caietane when hee differs from them in the point of the Canon of scriptures they say That though he were well seene in Scholastique subtilties yet he was not so in the Fathers though in that very matter the same Authour confesse that Caietane followed Saint Hieromes foot-steps since because he denies marriage to be proued a Sacrament out of one place of Saint Paul they say that he fell into grieuous errors in both Testaments Hebraizando and Erasmizando Since when he distasts the coursenesse of the vulgar edition they say that in three or foure pages of his Psalter there are more Barbarismes and Solaecismes then in the whole vulgar Bible Since Erasmus following the opinion of Driedo and other Catholickes and so denying some part of Daniel to be Canonicall is called by Bellarmine a Halfe-Christian these men will certainely be more rigid and seuere vpon me 2 And if they will be content to impute to me all humane infirmities they shall neede to faine nothing I am I confesse obnoxious enough My naturall impatience not to digge painefully in deepe and stony and sullen learnings My Indulgence to my freedome and libertie as in all other indifferent things so in my studies also not to betroth or enthral my selfe to any one science which should possesse or denominate me My easines to affoord a sweete and gentle Interpretation to all professors of Christian Religion if they shake not the Foundation wherein I haue in my ordinary Communication and familiar writings often expressed and declared my selfe hath opened me enough to their malice and put me into their danger and giuen them aduantage to impute to me whatsoeuer such degrees of lazines of liberty of irresolution can produce 3 But if either they will transferre my personall weakenesses vpon the cause or extend the faults of my person to my minde or to her purest part my conscience If they will calumniate this poore and innocent worke of mine as if it were written either for Ostentation of any ability or faculty in my selfe or for Prouocation to draw them to an aunswere and so continue a Booke-warre or for Flattery to the present State which thogh my seruices be by many iust titles due to it needs it not or for exasperation to draw out the ciuill sword in causes which haue some pretence and colour of being spirituall or to get Occasion hereby to vncouer the nakednes and lay open the incommodious and vndefensible sentences and opinions of diuers seuerall Authors in that Church or to maintaine and further a scisme and diuision amongst you in this point of the Popes pretence to temporall iurisdiction I haue no other shelter against
your Preachers notes out of Cassianus to possesse many men whome therupon he cals Sacerdotes non entes hath bewitched you with a stronger charme And as that drawes them from their Office of societie by a ciuill and Allegoricall Death in departing from the world into a Cloyster so this throwes you into a naturall or vnnaturall and violent Death by denying due Obedience and by entring into Rebellious actions Many men sayes that Preacher are caried to this desire by humane respects and by the spirit either of their blood and Parents when they doe it to please them or by the spirit of giddinesse and leuitie or by the spirit of libertie to be deliuered from the bondage and encombrances oâ— wife and childâ—en or else violently by aduersitie and want And these diseases which hee obserued in them I know you cannot chuse but find in your selues and in a more dangerous and deadly measure and proportion 25 And if there bee not too much shame and horror in such a Meditation but that you dare to looke backe vpon all the passages betweene your Church and ours in the time of the late Queene and his Maiestie who now gouernes you shall see that the Rocke was here and all the stormes and tempests proceeded from you when from you came the thunders aâ—d lightnings of Excommunications But as in those times when diuinations and coniectures were made vpon the fall of lightnings those lightnings which fel in the Sea or tops of Mountaines were neuer brought into obseruation but were cald Bruta fulmina so how vaine his Excommunications against Islanders and dwellers in the Sea haue proued we and Venice haue giuen good testimonie as many other great Princes haue done by despising his Bruta fulmina when they haue beene cast vpon so great and eminent Mountaines as their Supremacie is 26 From you also haue come the subtill whisperings of Rebellious doctrines the frequent and personall Trayterous practises the intestine Commotions and the publique and foraine Hostile attempts in which as we can attribute our deliuerance to none but God so we can impute the malignitie thereof originally to none but the deuill Whose instruments the Iesuites as we in our iust warres haue giuen ouer long bowes for Artillerie being men of rounder dispatch then the Church had before impatient of the long Circuit and Litigiousnes of excommunications haue attempted a readier waie and as the inuention of Gun-powder is attributed to a contemplatiue Monke so these practique Monkes thought it belonged to them to put it into vse and execution to the destruction of a State and a Church through which nimblenesse and dangerous actiuitie they haue corrupted the two noble Inuentions of these later ages Printing and Artillery by filling the world with their Libels and Massacres 27 It becomes not me to say that the Romane Religion begets Treason but I may say that within one generation it degenerates into it for if the temporall iurisâ—diction which is the immediate parent of Treason be the childe of the Romane faith and begot by it treason is the Grand-childe But as Erasmus said of that Church in his time Syllogismi nunc sustinent Ecclesiam wee may iustlie say that this Doctrine of temporall Iurisdiction is sustained but by Syllogismes and those weake and impotent and deceiueable And as it cannot appeare out of all the Authors which speake of Saint Peters remaining at Rome whether his body be there or onely his ashes So can it not be cleare to you that the body of Christian Religion is there since it is oppressed with such heapes of ashes and dead Doctrine as this of temporall Iurisdiction so that diuers other Churches which perchance were kindled at that may burne more clearely and feruently then that from which they were deriuedâ— 28 But my purpose is not to exasperate and aggrieue you by traducing or drawing into suspition the bodie of your Religion otherwise then as it conduces to this vicious and inordinate affectation of danger Yet your charitie may giue me leaue to note that as Physitians when to iudge of a disease they must obserue Decubitum that is the time of the Patients lying downe and yeelding himselfe to his bedde because that is not alike in all sicke men but that some walke longer before they yeelde then others doe therefore they remooue that marke and reckon ab Actionibus laesis that is when their appetite and digestion and other faculties fail'd in doing their functions and offices so if we will iudge of the diseases of the Romane Church though because they crept in insensiblie and the good state of health which her prouident Nources indued her withall made her hold out long we cannot well pitch a certaine time of her lying downe and sickning yet we may wel discern Actiones laesas by her practise and by her disusing her stomach from spirituall foode and surfetting vpon this temporall Iurisdiction For then she appeared to be lame and impotent when she tooke this staffe and crouch to sustaine her selfe hauing lost the abilitie of those two legges whereon shee should stand The Word and Censures 29 And if the suspicious and quarrelsome title and claime to this temporall Iurisdiction If Gods often and strange protection of this Kingdome against it by which he hath almost made Miracles ordinarie and familiar If your owne iust and due preseruation worke nothing vpon you yet haue some pitie and compassion towards your Countrey whose reputation is defaced and scandalized by this occasion when one of your owne Authors being anguished and perplexed how to answere these often Rebellions and Treasons to put it off from that Religion layes it vpon the nature of an Englishman whom in all professions he accuses to be naturally disloyall and trecherous to his Prince 30 And haue some pitie and compassion though you neglect your particulars vpon that cause which you call the Catholicke cause Since as we say of Agues that no man dies by an Ague nor without an Ague So at Executions for Treasons we may iustly say No man dies for the Romane Religion nor without it Such a naturall consequence or at least vnluckie concomitance they haue together that so many examples will at last build vp a Rule which a few exceptions and instances to the contrarie will not destroy 31 I call to witnesse against you those whose testimonie God himselfe hath accepted Speake then and testifie O you glorious and triumphant Army of Martyrs who enioy now a permanent triumph in heauen which knew the voice of your Shepheard and staid till he cald and went then with all alacritie Is there any man receiued into your blessed Legion by title of such a Death as sedition scandall or any humane respect occasioned O no for they which are in possession of that Laurell are such as haue washed their garments not in their owne blood onely for so they might still remaine redde and staind but in the blood of the Lambe which changes
as his witnesses are all of â—o high dignity as no ambition can be higher then to be admitted amongst those witnesses of Christ â—or they are thus laide downe First the Baptâ—st then his Miracles then his Father and then the Scriptures 9 How soone God beganne to call vpon man for this seruice by sealing his acceptation of Abels sacrifice in accepting Abel for a Sacrifice for so saith Chrysostome Abel in the beginning before any example first of all Dedicated Martyredome And as soone as Christ came into the world after he receiued the oblations of the kings presenting part of their temporall fortunes the next thing wherein he would be glorified was that Holocaust and Hecatombe of the innocent children martyrd for his name 10 And though wee cannot by infinite degrees attaine to our patterne Christ the generall Sacrifice yet we must exceed those Typique times and Sacrifices of the old law and be no more couetous of our selues then they were of their beasts when that Sacrifice is required at our hands for when we sacrifice our concupiscences by rooting them out we equall them who sacrificed their beasts but we exceede them when we immolate our soule and body to God 11 The blood of the Martyres was the milke which nourished the Primitiue Church in her infancy and shall it be too hard for our digestion now It was the seede of the Church out of which we sprung and shall wee grudge to Tithe our selues to God in any proportion that hee will accept As Zipporah said to Moses vere sponsus sanguinum es mihi the Church may well say to Christ who lookes for this Circumcision at her hands and this tribute of blood which he hath so well deserâ—edâ— both by begetting the Church by his blood vpon the Crosseâ— and feeding her still wiâ—h the same blood in the Sacrament 12 But those whom hee hath pre-ordained to this supreame Dignity of Martyrdome God doth ordinarily bring vp in a nouitiate and Apprentisage of worldly Crosses and Tribulations And as Iâ—stinians great Officer Tiberius when out of a reuerence to the signe of the Crosse he remoued a Marble stone from the Pauement and vnder it found a second stone with the same Sculpture and vnder that a third and vnder all great plenty of treasure had not this treasure in his hope nor purpose nor desire before hand but satisfied himselfe in doing that honour to that signe which those first times needed So is the treasure and crowne of Martyredome seposed for them who take vp deuoutly the crosses of this life whether of pouerty or anguish'd consciences or obedience of lawes which seeme burdenous and distastefull to them for all that time a man serues for his freedome and God keeps his reckoning from the inchoation of his Martyredome which was from his first submission to these tribulations which Chrysostome testifies thus That when one is executed he is then made a Martyr that is declared and accepted â—or a Martyre by the Church but from that time when he begunne to shewe that he would professe that Religion he was a Martyre though he endured not that which Martyres doe 13 Saint Paulâ—aith â—aith of himselfe I die daily and Chrysostome of Dauid He merited the Crowne of Martyrdome a thousand times in his purpose and disposition and was slaine for God a thousand times And these persecutions are not onely part of the Martyredome but they are part of the reward for so St. Marke seemes to intimate when hee expresseth Christ thus No man shall forsake any thing for my â—ake but he shall receiue a hundred folde now at this preâ—ent houses Brothers Sisters Mothers and Children and land with Persecutions So that Christ promises a reward but not to take away the persecution but so to mingle and compound them and make them both of one taste and indifferency that wee shall not distinguish which is the meate and which is the sawce but nouriâ—h our spirituall growth as well with the persecution as with the reward 14 For this high degree of a consummate Martyre is not ordinarily attained to per Saltum but we must be content to â—erue God first in a lower ranke and Order for as much Kings as come to the possession of a Kingdome by a new or a violent or a litigious Title doe vse at the beginning to signe their Graunts and Edicts and oâ—her publâ—que Acts not onely themselues but admit the Subscription and testimony of their Counsellers and Nobility and Bishoppes but being estâ—blished by a long succession and entring by an indubitate Title are confident in their rights and come to signe Teste me ipso So doth our Sauiour Christ ordinarily in these times when hee is in possession of the world seale his graces to vs by himselfe in his word and Sacraments and doâ—h not so frequently câ—ll witnesses and Martyrs as he did in the Primitiue Church when he induced a new Religion and saw that that maner of confirmation was expedient for the credite and conueiance thereof And if a man should in an immature and vndigested zeale expose his life for testimony of a matter which were already beleeued or to which he were not called by God he did no more honor God in that acte then a Subiect should honour the King by subscribing his name and giuing his Tâ—stimony to any of the Kings Graunts CHAP. II. That there may be an inordinate and corrupt affectation of Martyrdome THe externall honours by which the memories of the Orthodox Martyres in the Primitiue Church were celebrated and enobled as styling their deaths Natalitia obseruing their Anniuersaries commemorating them at their Altars and instituting Notaries to register their actions and passions inflamed the Heretiques also to an ambition of getting the like glory And thereupon they did not onely expose and precipitate themselues into â—ll dâ—ngers but also inuented new wayes of Martyredome with hunger whereof they were so mâ—ch enraged and transported that some of them taught That vpon conscience of sinne to kill ones selfe was by this acte of Iustice a Martyrdomeâ— vpon which ground Petilian against whom Saint Augustine writes canonized Iudas for a Martyre The rage and fury of the Circumcelliones in extorting this imagined Martyrdome brought them first to solicite and importune others to kill them and if they fail'd in that suite they did it themselues And another Sect prospered so farre in heaping vp numbers of Martyres that their whole sect was called Martyriani 2 And a zealous scorne to be ouertaken and â—qual'd in this honor prouoked sometimes those who write the Actes of the Orthodoxe Martyrs to insert into their Histories some particulars which were not true and some which were not iustifiable for of the first sort of these insertions which proceeded as he saith out of too much loue to the Martyrs Baronius in his Martyrologe complaines and by the Canon which forbids these Histories to be reade publiquely in the
Romane Church it seems they were careful that the people should not thereby be taught and encouraged to bring such actions into consequence and imitation as if the immediate instinct of Gods spirit did not iustifie them would seeme indiscreete and intemperate Nor were they onely which corrupted the stories in fault but out of Binius the last compiler of the Councels we may perceiue that euen they which were Orthodoxe proâ—essors had some tincture of this ouer-vehement affectation of Martyredome for he saies that the sixeteth Canon of the Eliberitane councell by which it is enacted That those Christians which attempted to breake the Idols of the Gentiles and were slaine by them should not be numbred amongst the Martyrs was made to deterre men from following such examples as Eulalia who being a maide of twelue years came from her fathers house declared her selfe to be a Christian spit in the Iudges face and prouoked him to execute her To which they were then so inclinâ—ble that as a Catholique Author hath obserued that state which inflicted those persecutions sometimes made Edicts that no more Christians should be executed because they perceiued how much contentment and satisfaction and complacency some of them had in such dying 3 And although these irregular and exorbitant actes be capable of a good interpretation that is that the spirit of God did by secret insinuations eâ—cite and inflame them and such as they were to puâ— feruor into others at that time yet certainly God hath already made his vse of them and their examples belong no more to vs in this part and circumstance of such excesses 4 And though this secret and inward instinct and mouing of the holy Ghost which the Church presumes to haue guided not onely these martyres in whose forwardnesse these authors haue obserued some incongruity with the rules of Diuinity but also Sampson and those Virgines which drowned themselues â—or preseruation of their chastity which are also acounted by that Church as martyres although I say this instinct lie not in proofe nor can be made euident yet there are many other reasons which authorize and iustifie those zealous transgressions of theirs if any such were or make them much more excuseable then any man can be in these times and in these places wherein we liue 5 For the persecutions in the Primitiue Church were raised either by the Gentiles or the Arrians either the vnity of the God-head or the Trinity of the persons was euer in question which were the Elements of the Christian Religion of which it was fram'd and complexioned and so to shake that was to ruine and demolish all And they were also the Alphabet of our Religion of which no infant or Neophyte might be ignorant But now the integrity of the beliefe of the Roman Church is the onely forme of Martyrdome for it is not allowed for a Martyrdome to witnes by our blood the vnity of God against the Gentiles nor the Trinity of persons against the Turke or Iew except we be ready to seale with our blood contradictorie things and incompatible for the time past since euidently the Popes haue taught contradictorie things and for the time present obscure and irreuealed thinges and entangling perplexities of Schoolemen for in these yea in future contingencies we must seale with our blood that part which that Church shall hereafter declare to be true 6 This constant defence of the foundation and this vndisputable euidence of the truth was their warrant And they had another double reason of making them extremely tender and fearefull of slipping from their profession which was first the subtilties and Artifices of their aduersaries to get them to doe some acte which might imply a transgressing and dereliction of their Religion though it were not directly so and so draw a scandall vpon their cause and make their simplicity seeme infirmity and impiety and secondly the seuerity which the Church vsed towards them who had done any such acte and her bitternesse and aâ—ersenes from re assuming them euen after long penances into her bosome For by the third Canon of the Eliberitane Councâ—l which I mentâ—oned before it appeares that euen they whom they called Libellaticos because they had for money bargained and contracted with the State to spare them from sacrificing to Idolles though this were done but to redeeme their vexation and trouble were seperated from the holy Communion But none of these reasons can aduantage or relieue those of the Romane perswasion in these times because no point of Catholique faith either primary and radicall or issuing from thence by necessary deduction and consequence is impugned by vs nor their faith in those points wherin it abounds aboue ours explicated to them by any euidence which is not subiect to iust quarrell and exception nor are our Magistrates laborious or actiue to withdrawe them by any snares from their profession but only by the open and direct way of the word of God if they would heare it nor is the Church so sowre and tetricall but that she admits with ease and ioy those which after long straying not only into that Religion but into such treasons and disobediences as that Religion produces returne to her againe CHAP. III. That the Romane Religion doth by many erroneous doctrines mis-encourage and excite men to this vicious affectation of danger first by inciting secular Magistracy secondly by extolling the value of merites and of this worke in special by which the treasure of the Church is so much aduanced and lastly by the doctrine of Purgatory which by this acte is said certainely to be escaped The first part of Principallity and Priest-hood HAuing laide this foundation that the greatest Dignitie wherewith God hath enriched mans nature next to his owne assuming thereof may suffer some infirmitie yea putrefaction by admixture of humane and passionate respects if when we are admitted to bee witnesses of Gods honour we loue our owne glory too much or the Authoritie by which this benefit is deriu'd vpon vs too little which is the function of secular Magistracie We are next to consider by what inducements and prouocations the Doctrine and practise of the Romane Church doth put forward and precipitate our slipperie disposition into this vicious and inordinate affection and dangerous selfe-flatterie 2 In three things especially they seeme to me to aduance and â—oment this corrupt inclination First by abasing and auiling the Dignitie and persons of secular Magistrates by extolling Ecclesiasticke immunities and priuiledges Secondly by dignifying and ouer-valewing our merits and satisfactions and teaching that the treasure of the Church is by this expence of our blood increased And thirdly by the Doctrine of Purgatorie the torments whereof are by this suffering said to be escaped and auoided 3 And in the first point which is a dis-estimation of Magistracie they offend two wayes Comparatiuely when they compare together that and Priest-hood and Positiuely when not bringing the Priestly function
place Hoc in aeternum nunquam fiet that all Laymen will come vnder them they haue prouided that all Clergie men which be vnder them shall be safe enough as welll by way of Counsell for so Mariana modefies his Doctrine that the Prince should not execute any Clergy man though hee deserue it as by positiue way of Aphorismes as Emanuel Sâ doth That they are not subiects nor can doe treason and by way of Fact and publique troubling the peace of al Christendome as appeared by their late attempt vppon Venice for this Exemption 30 And as the immensnesse of this power auerts me from beleeuing it to bee iust so doeth this also decline me that they will not bee brought to tell vs How he hath it nor How hee got it For as yet they doe but stammer and the Word stickes in their iawes and wee know not whether when it comes it wil be Directly or Indirectly And they are as yet but surueying their Euidence they haue ioyn'd no issue nor know we whether they will pleade Diuine Law that is places of Scripture or Sub diuine Law which is interpretation of Fathers or super diuine law which is Decretals of Popes But Kings insist confidently and openly and constantly vpon the law of Nature and of nations of God by all which they are appointed what to do and enabled to do it 31 Lastly this infames and makes this Iurisdiction suspicious to me to obserue what vse in their Doctrine and Practise they make of this power For when they haue proceeded to the execution of this Temporall power it hath beene either for their owne reall and direct profit and aduantage as in their proceeding with the Easterne Emperours And drawing the French Armies into Italy and promouing and strengthning the change of the family and race of the Kings in France or else the benefit hath come to them by whose aduancement that Church growes and encreases as in the disposing of the Kingdome of Nauarre Or at least the example and terrour thereof magnifies the dignitie and reputation of that Church and facilitates her other enterprises for a good time after as a Shippe that hath made good way before a strong winde and vnder a full Sayle will runne a great while of her selfe after shee hath stricken saile 32 VVhen any of these reasons inuite them how small causes are sufficient to awake and call vp this temporall Authoritie The cause why Childerique was deposed was not sayes the Canon for his Iniquities but because he was Inutilis And this was not sayes the Glosse because hee was Insufficient for then hee should haue an assistant and coadiutor but because hee was Effeminate So that the Pope may depose vpon lesse cause then hee can giue an assistant For to bee Insuficient for the Gouernement is more directly against the office of a King then to bee subiect to an infirmitie which concernes his humanitie not his office 33 And when the officers and Commissioners of the Romane Court come to Syndicate Kings they haue already declar'd what they will call Enormities and Excesses by inuoluing almost all faults whether by Committing or Omitting in generall words As When he doeth not that for which he is instituted when he vseth his prerogatiue without iust cause when he vexes his Subiects when he permits Priests to kisse his hands when he proceeds indiscreetly and without iust reason And lastly For any such hunting as they will call intemperate To which purpose they cite against Kings generally those Canons which limit certaine men and times and maners And which as the Glosse sayes of some of them are meant De venatione arenaria When men out of vaine-glorie or for gaine fought in the Theaters with wild beasts And least any small errour in a King might escape them they make account that they haue enwrapp'd and pack'd vp all in this That it is all one whether a King bee a Tyrant or a Foole or Sacrilegious or Excommunicate or an Hereticke 34 This obedience therfore which we neither find written in the tables of our Hearts nor in the Scriptures nor in any other such Record as either our aduersary wil be tried by or can bind vs must not destroy nor shake that obedience which is Naturall and Certaine Cyril hath made this sentence his owne by saying it with such allowance It is wisely said That hee is an impious man which sayes to the King thou dost vniustly Much more may wee say it of any that affirmes a King to bee naturally impotent to doe those things for which he is instituted as he is if he cannot preserue his Subiects in Peace and Religion which the Heathen kings could doe whose Subiects had a Religion and Ministers thereof who wrought vpon men to incline them to Morall goodnesse here and to the expectation of future blessednesse after death though not by so cleare nor so direct waies as Christian Religion doth 35 The king therefore defends the Liberties of the Church as the nature of his office which he hath acknowledged and Declar'd and seal'd to his Subiects by an Oath binds him to do if he defend the Church of England from foraine vsurpation And a most learned and equall man hath obserued well That sidesâ— And since a Iesuite hath affoorded vs this confession That the Prince hath this Authoritie ouer Bishops that hee may call them as Peeres of â—is Realme And since their Clementines or the Glosser yeeldes to vs That a Church Prelate may bee a Traytor because hee holdes some temporalities how can they escape from being â—ubiect in all other cases since their naturall and nâ—tiue obedience is of a stronger obligation then the accepting or possessing of these Temporalities for if â—ure Diuino the Character of Order did obliterate and wash out the Character of ciuill Obedience and subiection the conferring of any temporall dignity or possession could not restore it for vnder color of a benefit it should endammage and diminish them when a little Temporall honour or profit shall draw their spirituall estate and person to secular â—uâ—iâ—dâ—ction â—or as Azorius will proue to vs the king may call a Bishoppe as a Baron to the Parliament and as the Canonist will prooue to vs he may call him to the Barre as a Traytor 36 To recollect therefore now and to determine end this point the title which the Prince hath to vs by Generation and which the Church hath by Regeneration is all one now For we aâ—e not onely Subiects to a Prinâ—e but Christian Subiects to a Christian Prince and members as well of the Church as of the Common-wealth in which the Church is And as by being borne in his Dominions and of parents in his alleageance we haue by birth-right interest in his lawes and protection So by the Couenant of Almighty God to the faithful and their Seede by being born of Christian Parents we haue title to
him to be a Saint And so it seemes doth that Catholique Priest who hath lately published a History of English Martyres For that which in the Title he calls Martyrologe in his Aduertisement he calles Sanctiloge And therefore it becomes both our Religion and Discretion to consider thoroughly the circumstances of their History whom we admit to the honour of Martyrdome 7 All Titles to martyrdome seeme to me to be grounded vpon one of these three pretences and claymes The first is to seale with our bloode the profession of some morall Truth which though it be not directly of the body of the Christian faith nor expressed in the Articles thereof yet it is some of those workes which a Christian man is bound to doe The second is to haue maintained with losse of life the Integrity of the Christian faith and not to suffer any part thereof to perish or corrupt The third is to endeuour by the same meanes to preserue the liberties and immunities of the Church 8 By the first way they entitle S. Iohn Baptist because he died for reprehending a fault against a morall Truth and that truth being resisted the Authour of truth is despised And therefore all truth is not matter conuenient for the exercise of this vertue as the conclusions of Artes and Sciences though perfectly and demonstratiuely true are not but it must be such a truth as is conuersant about Christian piety and by which God may be glorified which cannot be except he might be iniured by the denying thereof So the Euangelist when our Sauiour spake of S. Peters Martyrdome saies He signified by what death hee should glorifie God For all Martyredome workes to that end And this first occasion of martyrdome seldome fals out in Christian Countries because in Christ the great Mirrour of all these truthes we see them distinctly and euidently But sometimes with Heathen Princes before they arriue to this rich and pregnant knowledge men which labour their conuersion begin or touch by the way some of these Morall dueties and if they grow odious and suffer for that they are perfect Martyrs dying for a morall Trueth and in the way to Christ. 9 By the second claime which is the Integritie of Catholicke Religion the professors of any Christian Church will make a specious and apparant Title if they suffer persecution in any other Christian Church For the Church of Rome will call the whole totall body and bulke of the points of their profession Integritie of Religion and the Reformed Churches call soundnesse puritie and incorruptnesse integritie The Roman thinkes Integritie hurt by nothing but Maimes and we by Diseases And one will prooue by his death that too little is professed and the other that too much But this aduantage we haue that by confession of our aduersaries all that wee affirme is True and Necessarie and vpon good ground we assure our selues that nothing else is so and we thinke that a propensenesse to die for profession of those points which are not necessarie will not constitute a Martyrdome in such a person especially as is of necessarie vse 10 Amongst other things which our Blessed Sauiour warnes his followers this is one That none of them suffer as a busie body in other mens matters but if he suffer as a Christian let him not be ashamed but glorifie God And in another place hee cals them blessed If others say all maner of euill of them falsely and for his sake So that the prohibition forbids vs to suffer for those things which doe not certainely appertaine to vs And the instruction ties the reward to these conditions That the imputations be false That they be imputed for Christs sake that is to dishonour him and that we suffer because we are Christians 11 Since therefore some of you at your Executions and in other conferences haue added this to your comfoâ—t and glory of Martyrdome That because the Kings mercie hath beene offred you if you would take the Oath therefore you died for refusing the same Though your Assertion cannot lay that vpon the State who hath two discharges One that you were condemn'd for other Treasons before that offâ—r The other that the Oath hath no such Capitall clause in it yet since as I said you take it vpon your Consciences to bee so Let vs Examine whether your refusall of the Oath bee a iust cause to Die vpon this point of Integritie of Faith by that measure which our Sauiour gaue in his Prohibition and in his Instruction 12 Is it then any of your matters or doeth it belong to you by your Doctrine and by your Example in refusing the Oath to determine against Princes Titles or Subiects Alleageance If this be any of your matters then you are not sent onely to doe Priestly functions And if it be not then you suffer as busie bodies in other mens matters if you suffer for the Oath 13 And then what is imputed to you which is false which is another condition required by Christ if you be called traytors then when after apparant transgressing of such lawes as make you Traytors you confirme to vs a perseuerance in that Trayterous disposition by refusing to sweare Temporall Alleageance Wherein are you lesse subiect to that name then those Priestes which were in Actuall plots since mentall Treason denominates a man as well as mentall heresie You neither can nor will condemne any thing in them but that they did their treason before any Resolution of the Church and haue you any resolution of the Church for this That the King may be deposed when he is excommunicated If you haue you are in a better forwardnesse then they and you may vndertake any thing as soone as you will that is as soone as you can For you haue as good opinions already and as strong authorities That a King of another Religion then Romane is in the state of an excommunicate person before Sentence as you haue for this That an Excommunicate King may be deposed And would you thinke it a iust cause of Martyrdome to auerre that the King is already vnder excommunication 14 And to proceede farther in Christs Instruction are these things said of you for Christs sake Are you if you be called Traytors for refusing the Oath reproued for anie part of his Commandements If it were for exercising your Priestlie functions you might haue some colour since all your Catholique Religion must bee the onely Christian Religion But can that state which labours watchfullie and zealouslie for the promouing of Christs glorie in all other things bee saide to oppose Christ or persecute him in his Members for imputing trayterous inclinations to them who abhorre to confirme their Alleageance by a iust Oath 15 Lastly can you say you suffer as Christians that is as Christ there intended for Christian faith which is principally the matter of Martyrdome Aquinas cites this out of Maximus The Catholique faith is the mother of martyrdome And he explicates
in the Epistle to the Hebrewes and manie which are mentioned in that Epistle are left out by him not onely Enoch Noe and sâ—ch other as suffered not death in their bodâ—es as Martyrs but euen Abel whom he might haue beene bolde to call a Martyrâ— to omit him I say why doth our Countryman amongst you which hath lately coÌ„piled an English Martyrologe present a Calenderâ— in which of almost 500 whom he names scarse 6â— are Martyrs and of the rest some were not of our Nation as Constantine the Emperour whose feâ—stiuall hee appoints â—1 of May And some neuer saw this Country as Pope Gregory whom hee celebrates 25 December And of those which did suffer death the credit and estimation of as many as died within 200 yeares of Gregory the I. is much impaired by one to whom I thinke hee will subscribe who sayes That in that 200 yeares our Nation had no Martyrs that coÌ„monly are knowne And those whom hee reckons must of necessitie be knowne to them whom that knowledge concernes as it did Parsons when hee writ that booke since the knowledge thereof was so obuious easie that this Author professes that all their Histories are in Authors approued or permitted by the Sâ—a Apostolique that he cites no Apocryphall legend nor fabulous Historie that may be suspected of the least Note of falsitie or errour whatsoeuer But he which shall suruay his Catalogue of Authors will finde it safer not to beleeue him then to bee bound by him to beleeue all them to be free from the least note of falsitie of error For we shall be somwhat hard to beleeue this extreme innocence and inteâ—gritie in Surius and in Saunders or in Cornelius Tacitus And many of his owne profession will hardly beleeue that Gregory and Bede were free from all falsitie or error And himselfe I beleeue would not stand to this if we should presse him with some places out of Parsiensis and Westmonasteriensis and Walsingham and Polidore Virgil all which haue beene tried in the furnace oâ— this Diuine Critique are pronounced by him free from the least note of falsitie or errour whatsoeuer But if these Authors were knowne to Parsons and that hee pronounced truely that that 200 yeares was without Martyrs then not onely the Abbesse of Elies hearâ—sman S. Alnoâ—h slaâ—ne abouâ— 670 in hatred of Christian Religion and celebâ—ated 27 Febru but the first Christian King of the Northumbers S. Edwyn slaine alâ—o in hatred of our Religion Anno 634. and obserued 4. Octob. with diuers other after that time must be expunged out of this new Martyrologe So also must that Author confesse himselfe to haue been too forward in canonizing S. Hugh for a Martyr whom at 10 yeares of age the Iewes crucified at Lincolne Anno 1255. since Parsons had told him before that after Becket which was An. 1171. our Church had no more Martyrs in 400 yeares 39 But for all this it is not your errour and vicious example which shall excuse vs if at any time wee haue inserted such as Martyrs which were not precisely so For if we haue committed any such slip in storie and matter of fact there is not that danger in our transgression which is in you because you by giuing them that title assure the woâ—ld of a certaine and infallible present saluation by vertue of that suffering and that they haue title thereby to our Adoration and are in present possession of the office of Aduocation for vs. Out of which confidence I haue seene at some Executions of Trayterous Priests some bystanders leâ—uing all old Saints pray to him whose body lay there dead as if hee had more respect and better accesse in heauen because he was a stranger then those which were familiar had CHAP. VIII That there hath beene as yet no fundamentall and safe ground giuen vpon which those which haue the faculties to heare Confessions should informe their owne Consciences or instruct their penitents That they are bound to aduenture the heauie and Capitall penalties of this Lawe for refusall of this Oath And that if any Man haue receiued a scruple against this Oath which he cannot depose and cast off the Rules of their own Casuists as this case stands incline and warrant them to the taking thereof SInce by refusall of this Oath which his Maiestâ—e hath rather made an Indulgence then a Vexation by withdrawing some clauses of bitternesse and of strict inquisition into the whole Catholicke partie which the â—resh contemplation of the Powder-Treason had iustly vrged the Lower-house of Parliament to insert therein And studying to find a way by which he might discharge both dueties to God and his Kingdome would in his Princely and Pastorallâ— care prouide a triall by which those which were corrupted with the poyson which broke out in those Treasons might be distinguish'd from Catholickes of better temper and more dueâ—ifull affections towardes him and our Peace from which sort of Catholickes after so many prouocations by persons of the same perswasion in Religion he seem'd loth to withdraw those fauours and graces which he had euer since his comming expressed towards them Since I say by refusall thereof both the Catholickes lay a heauie scandal and dangerous aspersions vpon the cause and declare themselues more slauish to the Pope and consequently apter to defection from the Prince then the Subiects of forraine States now are or the Subiects of this Kingdome were heretofore And also his Maiestie and all those which affect his safetie which not only inuolues but procures and causes theirs may iustly encline at last to thinke that the very ground and principles of that Religion nourish these rebellious humours and so finde it necessarie for preseruation of the whole bodie to apply Medicines more corrosiue and sharpe to that member which appeares so corrupt and dangerous And euerie Catholique in particular to whom this Oath is offered by reâ—usall â—orfaits his libertie by perâ—inacie therein incurres other mulcts and penalties It is therefore the dutie of euerie Catholique out of his religious zeale to the cause drawne into suspition thereby and out of his Naturall obligation for preseruing his life fame and fortune all which are endangered by this refusall not to aduenture the losse of thâ—se but vpon Euidence of much clearenesse and grounds of strong assurednâ—sse and constancie 2 And as it is certaine that at the first promulging of this oath they had no such ground nor Euidence for then that light must haue beene vpon them all and so many good and earnest maintainâ—rs of that Religion would not haue enclined to the Oath if they had had such Euidence against it so also after some scruples were iniected and the tendernesse of some consciences vitiated and distracted with some doubts and that it had beene submitted to Disputation and consulting amongst themselues and so passed all those furnaces of Examination it was held lawfull and accordingly many tooke it So that neither by the
which entitle the Pope to a Direct and Ordinary Iurisdiction ouer Prinâ—es 10 And the same reasons and groundes by which he destroies that opinion will destroy his which is That as Christ was so the Pope is spirituall prince ouer all men and that by vertue of that power he may dispose of all temporall things as hee shall iudge it expedient to his spirituall ends 11 For first against that opinion of Ordinarie Iurisdiction hee argues thus If it were so it would appeare out of the Scriptures or from the Tradition of the Apostles but in the Scriptures there is mention of the keyes of Heauen but none of the Kingdomes of the earth nor doe our Aduersaries offer any Apostolique Tradition Will not you then before you receiue too deepe impression of Bellarmines doctrine as to pay your liues for maintenance thereof tell him That if his opinion were true it would appeare in Scripture or Apostolique trâ—dition And shal poore and lame and â—lacke arguments coniecturally and vnnecessarily deduced from similitudes and comparisons and decency and conueniency binde your iudgements and your liues for reuerence of him who by his example counsels you to cal for better proof wil you so in obeying him disobey him swallow his conclusions yet accuse his fashioÌ„ of prouing them which you do if when he cals for scriptures against others you aâ—cept his positions for his sake without scriptures 12 Another of Bellarmines reasons against Ordinary Iurisdiction is That Regall authority was noâ— necessary nor of vse in Christ to worke his end but sâ—perfluous and vnprofitable And what greater vse or necessity can the Pope haue of this Extraordinarie authority which is a power to work the same effects though not by the same way then Christ had if his ends be the same which Christs were and it appeares that Christ neither had nor forsaw vse of either because he neither exercised nor instistuted either For that is not to the purpoâ—e which Bellarmine saies that Christ might haue exercised that power if he would since the Popes authority is grounded vpon Christs example and limited to that For Christ might haue done many thinges which the Pope cannot do as conuerting all the world at once instituting more sacraments and many such and therefore Bellarmine argued well before that it is enough for him to proue that Christ did not exercise Regall power nor declare himselfe to haue it which Declarion onely and practise must be drawen into Consequence and be the precedent for the Pope to follow 16 The light of which Argument that the Pope hath no power but such as Christ exercised hath brought so many of them to thinke it necessarie to proue That both Christ did exercise Regall autâ—ority in accepting Regall reuerence vpon Palme-Sunday and in his corrections in the temple And his iudgement in the womans case which was taken in Adulterie And that S. Peter vsed also the like power in condemning Ananias and Saphira and Simon Magus 14 In another place Bellarmine saies That S. Paul appealed to Caesar as to his Superiour Iudge not onely de facto but de Iure and that the Apostles were subiects to the Ethnique Emperours in all temporall causes and that the law of Christ depriues no man of his right which he had before And lately in his Recognitions he departs from this opinion and denies that he was his Iudge de Iure If his first opinion be true can these consist together that he which is subiect in temporal causes can at the same time and in the same causes be superiour Or that he ouer whom the Emperour had supreame temporall authority should haue authority ouer the Emperour in temporall causes and what is there in the second opinion that should induce so strong an Obligation vpon a conscience as to die for it Since the first was better grounded for for that he produâ—ed Scriptures and the second is deâ—titute of that helpe and without further searâ—h into it tels vs that neither the Doctrine nor the Doctor are constant enough to build a Marâ—yredome vpon 15 Thus also Bellarmine argues to our aduantage though he doe it to proue a necessity of this power in the Church that euery Common-wealth is sufficiently prouided in it selfe to attaine the end for which it is instituted And as we said before the end of a Christian Common-wealth is not onely Tranquility for that sometimes may be mainâ—ained by vnchristianly meanes but it is the practise of all morall vertue now explicated to vs and obserued by vs in the exercise of Christian Religion and therfore such a Common-wealth hath of it selfe all meanes necessary to those ends without new additions as a man consisting of bodie and soule if he come from Infidelity to the Christian Religion hath no new third essenâ—iall pâ—rt added to him to gouerne that body and soule but onely hath the same soule enlightned with a more expliciâ—e knowledge of her duety 16 Bâ—llarâ—ine also tels vs That in the Apostles time these two powers were seperated and â—o all the Temporall was in the Emperour as all the Ecclesiasticke in the Apostles and that Hierarchie By what way then and at what time came this Authoritie into them if it were once out For to say that it sprong out of Spirituall Authoritie when there was any vse of it were to say that that Authoritie at Christs institution had not all her perfections and maturity and to say that it is no other but the highest act and a kinde of prerogatiue of the spirituall power will not reach homeâ— For you must beleeue and die in this that the Pope as spirituall Prince may not onely dispose of temporall matters but that herein hee vses the temporall sword and temporall iurisdiction 17 But when Bellarmine saies That this supreme authority resides in the Pope yet not as he is Pope And that the Pope and none but he can â—epose Kings and transfer Kingdomes and yet not as Pope I proâ—esse that I know not how to speake thereof with so much earnestnesse as becomes a matter of so great waight For other Princes when they exercise their extraordinarie and Absolute power and prerogatiue and for the publique good put in practise sometimes some of those parts of their power which are spoken of in Samuel which to many men seeme to exceede Regall pâ—weâ— yet they professe to doe these things as they are Kings and not by any other authoritie then that 18 And if there be some things which the Pope cannot doe as Pope but as chiefe spirituall Prince this implies that there are other inferiour spirituall Princes which are Bishops for so Bellarmine saies That Bishops in their Diocesses are Ecclesiastique Princes And haue Bishops any such measure of this spirituall principality that they may do somthings by that which they cannot doe as they are Bishopsâ— 19 All Principalities maintaine their being by these two reward
22 We doe not therefore by this oath exempt the King from any spirituall Iurisdiction Neither from oâ—ten incitations to continue in all his dueties by Preacâ—ing the word nor from confirming him in grace by the blessed Sacrament Nor from discreet reprehension if hee should transgresse We doe neither by this oath priuiledge him from the Censures of the Church nor denie by this oath that the Pope hath iustly ingrossed and reserued to himselfe the power to inflict those censures vpon Princes We pronounce therein against no power which pretendes to make Kings better Kings but onely against that which threatens to make them no kings 23 For if such a power as this of deposing and annihilating Kings bee necessarie and certaine in the Church and the Hierarchie thereof be not well established nor our saluation well prouided for without this power as they teach why was the Primitiue Church destitute thereof For if you allow the answere of Bellarmine That the Church did not depose Kings then because it lacked strength you returne to the beginning againe and goe round in a circle For the wisedome of our Sauiour is as much impeached and the frame of the Church is as lame and impotent and our saluation as ill prouided for if Christ doe not alwayes giue strength and abilitie to extirpate wicked kings if that be necessarie to saluation as he were if he did not giue them Title and Authoritie to doe it Yea all tese defect would still remaine in the Church though Christ had giuen Authoritie enough and Strength enough if he did not alwayes infuse in the Pope a Will to doe it 24 And where this power of deposing Princes may be lawfully exercised as in States where Princes are Conditionall and not absolute and Soueraigne as if at Venice the State should depose the Duke for attempting to alter that Religion and induce Greeke errours or Turcisme or if other States which might lawfully doe so should depart from the obedience and resist the force of their Princes which should offer to bring into that State the Inquisition or any other violence to their Conscience if the people in these States should depose the Prince did they doe this by any Spirituall Authoritie or Iurisdiction Or were this done by such a Temporall Authoritie as were indirect or casuall or incident or springing out of the spirituall authoritie as the Popes ridler makes his authoritie to bee Or must they stay to aske and obtaine leaue of their Clergie to depose such a transgressor If therefore such a particular state in whom the Soueraignty resides haue a direct temporall power which enables it sufficiently to maintaine and conserue it selfe such a supreme spirituall power as they talk of in the Pope is not necessarie for our saluation nor for the perfection of the Church gouernment 25 Nor is there any thing more monstrous and vnnaturall and disproportioned that that spirituall power should conceiue or beget temporall or to rise downwards as the more degrees of heigth and Supremacie and perâ—â—ctâ—oâ— it hath the more it should decline and stoope to the consideration of secular and temporall matters It may well haue some congruity with your Rules that the Popes of Rome in whom the fulnesse of spirituall power is said to be should haue more iuriâ—dictioÌ„ in spirituall matters then other Prelates They may be better trusted with the spirituall food and physicke of the Church and so prepare and present the word and the Sacraments to vs in such outward sort and manner as wee may best digest and conuert them to nouriture They may be better trusted with the spirituall Iustice of the Church and make the censures thereof profitable to the delinquent and others by his example They may be better trusted with the spirituall treasure of the Church and apply and dispence the graces of which they haue the stewardship at their discretion They may be better credited with canonizing of Saints and such acts of spirituall power then others and these are many and great offices to be put into one bodies hands But thaâ— out of this power and then onely when this power is at her fulnesse and perfection in the Pope there should arise and growe a temporall power which in their estimation is so poore and wretched a thing that a boy which doth but shaue his head and light a candle in the Church is aboue it for so they say euen of the lesser Orders is either impossible or to prodigious as if to insist vpon their owne comparisons of spirituall and temporall power the Sunne at his highest glory should be said to produce a Moone-light or golde after all trials and purifyings should bring â—orth Lead 26 Nor doe they for this Timpany or false conception by which spirituall power is blowne vp and swelled with temporall pretend any place of Scripture or make it so much as the putatiue father thereof For they doe not say that any place of Scripture doth by the literall sense thereof immediatly beget in vs this knowledge That the Pope may depose a Prince but all their arguments are drawne from naturall reason and discourse and conuenience So that if either the springe which moues the first wheele or any wheele by the way be disordered the whole Engine is defeated and made of no vse 27 And in this wee will ioyne and concurre with Azorius the Iesuite That though there be someâ—things which neither the Scriptures doe in expresse words forbid the Pope to doe nor the Canons can disable himâ— because hee is aboue them yet the very law of Nature inhibites them and prouides that by no meanes they may be done and that if the Pope should doe such a thing there were a Nullity in the action and the Church would neuer permit it but doe some act in opposition against it And all this out of this respect That naturall Reason would teach them that the generall peace and tranquility of the Christian Common-wealth would be disturbed thereby 28 If therefore in the point in question wee must be directed by naturall reason and dispute which is most profitable and conuenient for the peace of Christian states though it may bee long vncertaine on both sides where the victorie will fall yet during the suite Melior est conditio possidentis And since it is confessed that Princes before they accepted Christianitie had no Superiour and nothing appeares why Princes should not be as well able to gouerne Subiects in Christian Religion as in Morall vertue or wherein they neede an equall Assistant or Superiour now more then before or by what auâ—horitie the Pope is that Officer it is a precipitate and hastie preiudice for any man before iudgement to set to the seale of his bloud and a licentious and desperate extending of the Catholique faith to intrude into the body thereof and charge vpon our consciences vnder paine of damnation such an article as none but the thirteenth Apostle Iudas would haue made and