Maiestas or the Commonvvealths disturbāce is but to seeke meanes to haue the bloud of innocēt men that neuer committed treasons nor trespasses against any Prince or Common-vvealth it is to make our liues and deaths odious and the true causes therof vnknovven to the vvorld baptizing that by the name of treason and sedition vvhich is mere matter of religion soul and conscience Vvhat hath Masse Matins Confession Absolution beades Agnusdeies and other consecrated tokens of our communion vvith al the Churches of Christ through al ages vvhat affinitie haue they in nature vvith treason Stād they not in al Nations round about you vvith the high duety and loyaltie that belongeth to Princes is there any definition or description of that trespasse vvhich can of reason include the premisses or proue them treasons And though the lavves may make things treason vvhich before vvere not yet in making them so consideration is alvvaies had of the qualitie and cōdition of the faultes and offenses For as to make the saying of Diuine seruice after the rites of the Catholike Church to be Simonie vsurie felony or aduoutrie vvere ridiculous and impossible so it is impossible to make these matters of mere religion in true and proper fense the offense of treason or disloyaltie to the Prince or Commonvvealth Neither doth euery commaundemēt of the Soueraine though in things lavvful not fulfilled make the offense treasonable much lesse either vvhen it concerneth matters merely repugnāt to Gods vvord and our dueties to the Diuine Maiestie as it did in Daniels and the Three childrens case or in causes not truely subiect to any temporal King or his lavves For if such a Prince should make the like lavv that Darius did That no man should pray to any God other then him self for certaine daies al the lavves in the vvorld can not make the refusant a traitour nor bound to obey more then Daniel vvas then not onely because lavves euidently vniust and against God may not be obeied but for that the prayer to the true God and seruing him is not repugnant to any duety that the subiect ovveth to his Soueraine by Gods lavv or nature and therfore can not be made treason in true and proper speach The Churches holy Sacrifice Seruice and Sacraments and consecration or blessing of creatures by the vvord of God and prayer haue no qualitie or condition of treason or crime against the maiestie of the Prince or the repose of the people But if in making such factes treason the meaning be nothing els but to make them punishable by death and othervvise as treasons by the statutes of the Realme are and ought to be then haue vve the pitifullest iniurie in the vvorld that beīg no traitours in deede yet vve must suffer the ignominie and paines of treason and so much the greater that it is done by pretense of lavves and publike authoritie then if it vvere done as it hath been in Holland Zeland and some part of France by barbarous crueltie of Heretikes the Prince and Commonvvealth not agreing therevnto For it is a greuous sinne and dishonorable vvhen a vvhole State agreeth vpon any iniquitie And vve think verily God vvould haue taken vengeance vpon our poore Countrie if her Ma. tie of great clemencie had not staied the execution of so vniust and intolerable disorders though diuers mo then her Highnes knovveth of haue fealt the extreme smart therof in most cruel sort God turne his iust ire from vs for the same But seeing a staffe is easily found to beat a dogge and vvith lions eares be often hornes and such cases of religion and cōscience must needes be so extremely punished Vvhy do they reduce our offense rather to Treason then to Heresie If our doctrine be vvicked our actions superstitious our vvorship of God sacrilegious idololatrical or anyvvise vntrue or vnlavvful vvhy are vve not condemned of such crimes rather then of treason or vnduetifulnes to our Prince for if they be faultes they are directly against Gods honour and but indirectly and consequently against the Prince But for the better enterance into Caluinisme and entertaining the same the old lavves peraduenture for punishing Heretikes vvere repelled or because they can not so easily determine vvhether vve be Heretikes or our Aduersaries vvho haue been dubbed vvith that name so long by the lavves both spiritual and temporal of al Christian countries vvhich also yeld vs the Protestāts making no great claime therevnto both the name of Catholike vvhich vvith S. Augustine vveighed so much and al the properties and prescriptions of truth therevnto belonging therfore they thought it a neerer vvay to make vs traitours then Heretikes and to punish vs for pretensed fedition and conspiracie then for errour in doctrine or heresie Vvherein though they haue giuen authoritie to the Court of Parliament to determine together vvith their Conuocation of the Clergie vvhat is an errour or an heresie yet it is not like they vvil agree of any such thing shortly This also being a common thing in times of errour and disorder to make the fault committed or said to be cōmitted against the Prince greater and more punishable then the offense done directly against God against the Common vvealth thē against the Church against the body thē against the soul more a do about Caesars tribute then Gods due as both in al other things and in the very title of Supremacie is plaine Vvhere the superiority Tēporal hath the first place and preeminēce and the Spiritual is but accessorie vvholy vpholden and directed by the other as vvel for the right of the thing as for the exercise of iurisdiction agreable therevnto And in that case it must needes so be the crovvne being not a spiritual dignitie but a temporal the person of a Prince not spiritual but temporal the Realme not a spiritual Commōvvealth but a temporal the Parliament not a spiritual Court but a temporal the statutes not spiritual lavves but temporal Or if not al these vvholy and soly temporal yet al these more tēporal then spiritual vvhich our Aduersaries them selues can not vvith any reason deny So that in such Countries and lavves vve can expect no other but that al our spiritual endeuours misliked of the State must needes against Gods lavves and mans be violently dravven to treasons and trespasses temporal vvhich be they lavvful or vnlavvful be euidently mere spiritual first to be condemned by their Clergie of errour or heresie and then to be punished by the temporal lavves if they had any standing in force against such offenses Therefore in al these cases pretended treasonable vve for our selues and our brethren by S. Paules example vvho being charged before the ciuil Magistrate of conspiracie and il demeanour tovvardes his Countrie protested that he vvas iudged concerning the Resurrection a question in religion and not for sedition or concourse in tumultes do crie to God and al Christian people vvhich behold our afflictions and sufferings that it is for
religion for our fathers faith and spiritual inheritance for the seruing of God in the maner of al Catholike Prouinces and not for treason or disobedience to her Ma. ties temporal lavves or the Realmes Vve haue not committed any other treasons neither haue the Fathers or Priests seruing God in our Countrie done any other trespasses tovvard the Realme or Prince then are done by the same endeuours in any other Nation either Christian or Heathen No commission haue they or authoritie to absolue vvhatsoeuer it be or in vvhat forme so euer vvritten or by vvord of mouth that implieth any more special clauses of treason to the Prince there then they do in al other through the vvorld graunted or vsed in the like cases Our holy Apostle S. Augustine came to our Countrie then vvholy in maner heathen vvith the like and no lesse authoritie to conuert the Prince and people to the faith vvith order there to preach the same doctrine that the Catholike fathers and Priests novv do no vvhit altered since then vntil this day to minister the Sacraments in the same sort as they do as by the recorde of S. Bedes historie and other appeareth Vvho entered in vvith Crosse Christes image and Litanies much more openly then ours do novv professed to come from Pope Gregorie the first to a Pagan people vvhich is novv so heinous a matter for vs to do from Gregorie the xiij to a Christian Countrie brought giftes from him to our King and Queene euen such like consecrated tokēs as novv cā not be had or brought in vvithout death and treason Vvhich consecrated creatures or the like though they vvere in vse in al antiquitie not onely among the simple people as the Aduersaries vvould make the vvorld thinke but vvith the best learned and are great helpes to deuotion and special badges of our Catholike communion one vvith an other yet not being so necessarie as to incurre the extreme rigor of lavves therfore or to bring our Catholike frendes into peril for them vve haue tempered the affectiō and zeale of some Priests and yong gentlemen othervvise most commendable al that vve could possibly requiring them to carie rarely and sparingly such things vvith them that the forces of our patience and sufferance may be entiere and vvhole for such brunts as may fall vnto vs and our brethren in matters of greater importance for our faith and saluation though he be happie that dieth for the lest momēt of our Catholike religion But to passe that point such things vvere sent from S. Gregorie the Great the famous Doctor to our Princes and people then such authoritie from him had S. Augustine then in such sort he preached and ministred the Sacramēts as vve do novv it vvas no treason it vvas no seditious practise it had a blessed honorable and gratious effect in vs it vvas the beginning of our Christianitie euen the same Christianitie vvhich is of al Natiōs and vvhich hath bredde ād brought furth al our Princes Priests and people and al this goodly forme of Commonvvealth vvhich our forefathers left vs. This same commission end and intentions haue the fathers of the Societie in al other Countries vvhither they be sent by their Superiors through the vvhole vvorld By vvhich they haue our Lord Iesus giuing grace and force of vvord vvorke and miracle to their godly and heroical endeuours in the zeale of Gods house and incomparable loue of soules for vvhich our Sauiour gaue his pretious bloud entered into the extreme partes of the vvorld almost through al the East Indes and most barbarous Countries and haue conuerted diuers mightie Princes vvith their prouinces and peoples and innumerable persons in other Kingdoms besides vvhere the vvhole state yet yeldeth not vnto the faith of Christ euen the same Catholike Apostolike Romane faith that vve and al Natiōs are named Christians by In the like spirit haue they passed into the vvest Indes to the gaine of millions of soules vvith infinite perils of the iourney both by sea and land most long and dangerous diuers of thē intercepted by Heretikes by the Heathen by Pirates and many martyred many brought to captiuitie many languishing avvay by the vnacquainted sauage diet or disagreing of the aire and many by other accidents To those places they go yerely vvith the same obediēce the same cōmission the same intentiō that they come novv to England they neuer committed reason nor disquieted the state vvhere they come the preaching of the Catholike religion and ministring the holy Sacraments being not coumpted of any of those peoples seditious attēpts as being done vvithout concourse of people no nor vvhē it is vvith cōcourse of peaceable poore simple vnlearned men and vvemen seruing God in Christian maner They be sent to diuers Prouinces and cities throughout al Germanie Bohemia Austria Polonia Transsyluania Suetia Dalmatia and many other Coūtries diuersly affected in religion no lesse then ours vvith no other charge purpose or commission then they are come to England none of al those states though by the endeuours of Protestāts the good fathers haue beē endāgered and molested many vvaies fearing their endeuours to be pernicious but finding them daily more and more to be most profitable beneficial and agreable to the preseruation of their Commonvvealths and Countries And they are receiued not onely into these partes aforesaid for reclaimīg the deceiued soules from Paganisme and heresie to the vnitie of Christes catholike Churh againe but also for their exēplar life and vertue for their exceding exercise diligence and dexteritie in the education of youth both in pietie and knovvledge for their great learning and discretion and for other their rare graces of Gods spirit they are vsed to the maruelous benefite of the Church as vvel by his Holinesse as other greatest Princes of Christendom for their preachers confessors spiritual counselers professors in their Vniuersities reformers of the decated maners of al sortes and most exquisite Maisters of al religion deuotion and true vvorship of God These mens order in deede and rule of life is nevv but their faith and doctrine is the same that our forefathers and al the Church had and hath They are hated of Heretikes vvhich S. Hierom coumpteth a singular glorie for those holy fathers vvhich vvere raised of God to cōbate vvith Heretikes of old vvere hated as these be novv sent to repaire the ruines of Luther and Caluin and the rest But vvould God our people vvere so happie as to haue full proofe of their giftes and qualities that so they might see and feele that they are sent to bring saluation rest and peace of conscience and not disquietnes to their Countrie Alas poore men these same fevv that you there haue might as vvel haue been sent to the Indes or to any part of Turky or Heathenesse if it had been their lotte and their Superiors commaundement as vvel as to you For thither they go vvith
Gods vvord that preeminence aboue Protestants they haue also Finally if the time of their liuing in this vvorld vvas by much more then a thousand yeres in diuers of them neerer to Christ then ours is and thereby they might very easily trace out the Apostles doctrine by the report of not many ages before them in these things novv doubted of that aduantage also they had beyond the Protestants Al these things vvith vvhat other prescriptions so euer any Catholikes haue had against Heretikes in al age vve haue against the Protestants in the most euident sort that can be So that vve may very fitly say as S. Augustine did by the like comparison onely changing the Heretikes names Hath long time so confounded heauen and earth light and darknes that Luther Caluin Zuinglius Bucer Beza do see and Hilarie Gregorie Ambrose Hierom Chrysostom and the rest are blind Therfore if either grace coÌ„mon sense diuine or humane probabilitie vvil serue our Schooles cary al vvith them against the Aduersaries if the expresse vvordes of Scriptures may preuail vve haue them a thousand times more cleere for vs then the Aduersaries haue for them if the sense must be sought for vve haue as many helps of nature of learning and of grace honour and thankes be to God as they haue to find it out the sentence is giuen for vs and against our Aduersaries in al the Tribunals of Gods Church Al Vniuersities al Colleges al Churches al Bishoprickes al Monasteries al monuments of Christianitie vvere made by and for Catholikes and for Protestants none Al the soules of our Christian fathers al the Saints in heauen al their actions vvorkes vvritings liues and deaths professe for vs. Therfore if our doctrine be erroneous there is no truth nor can be no God Christ religion nor saluation Vvhich Atheisme is the end of al these vnhappy reuolts from the vnitie of Gods people And for the particular points of our doctrine Catholike vve haue and diuers other learned in banishment haue before vs by sundrie bookes in our vulgare tonge defended them vvith al maner of learning and proofes that the Protestants them selues required and haue refuted the contrary inuincibly By vvhich combat in vvriting bookes though they vvere the chalengers and promised for the entertainemeÌ„t therof or at least vvished in shevv of vvordes al freedom and impunitie yet aftervvard they vvere driuen to forbid the entering hauing or reading of al our vvorkes Vvherevpon madde I. Pace meeting one day vvith M. Iuel called the B. of Salisburie but not secundum vsum SaruÌ„ the ProtestaÌ„ts chaÌ„pion saluted his L. courtly and said Novv my Lord ê™ he you may be at rest vvith these felovves for you are quit by ProclamatioÌ„ Neuertheles the Aduersaries haue not ceased to make shevv of ansvver to diuers of the said Catholikes vvritings but vvith such il grace in the sight of al vvise men that they haue rather furthered our cause then their ovvne For their ansvver is nothing els but a plaine running avvay like vnto some covvardly dogges that fleing from the fight yet in running avvay looke backe and barke and bay at their enimie or the game vvhich any man of iudgement may sone espie Alleage them Scriptures it is not Canonical alleage that vvhich them selues acknovvledge to be Canonical they corrupt it vvith false translation deceitful alteration fantastical glosing such as neuer came to any vvise faithful maÌ„s mind before Alleage them Doctors they deny the bookes alleage others or their bookes confessed they say they vvere in a blind age of some that they folovved the errors of the Gentility of al together that they vvere men Alleage sacred Councels they vvil not beleeue them vvithout expresse Scriptures Vvhen vve reply yea but vvhy beleeue you not these men and Saints and iudicial meanes of trial of the true sense of Scriptures seing you are but men also your selues and a litle vvorse men then they then at length they come to the spirit of God vvhich they arrogate to theÌ„ selues and deny it to Gods Church Priests and Councels to vvhom it vvas promised And being at this exigent they flee from the question of doctrine to liues and maners of Popes Prelates and Priests as though there vvere any creature liuing more profane and impure then the preacher Protestant or al vvere true vvhich the deepe hatred and malice of Heretikes feine against Gods Priests or the vulgar vices of humane frailety vvere the fruites by vvhich false teachers be tried or vve for the condemmation of the Protestants doctrine charged them onely or specially vvith the sinnes incident to mens infirmitie of euery sort and not rather vvith such crimes as be natural to Heretikes namely of this sect Vve charge them vvith rebellion against Christes Church lavves and ordinances vvith disobedieÌ„ce to their lavvful Pastors vvith contempt of holy Councels fathers and Doctors vvith falsifying corrupting denying diuers bookes and places of holy Scripture vvith contention and dissension among them selues disturbances of Kingdoms and Countries desire of liberty and nouelty inconstance and daily chaunge of their opinions presumptuous arrogance and vaunting of their knovvledge aboue al antiquity vvith singularity sacrilege apostasie incestuous mariages of vovved persons spoile of Churches profanation of al holy things preaching and teaching altogether to the disgracing of fasting vvatching virginity continencie voluntarie pouerty al good vvorkes and many other points directly tending to the corruption of good life in al states finally vvith blasphemie against Christes Sacrifice Sacraments Saincts and such like their enormities vvhich are faults properly proceding from their doctrine and therfore far vnlike to those proceding onely of humane infirmitie and mans frailety vvith vvhich they either falsly or truely charge the Clergie and specially the Popes and See Apostolike euen as the Nouatians and Donatistes did before them Vvhich offenses do so litle preiudice the truth and doctrine of the same Seat that S. Augustine auoucheth if some Iudas or traitor vvere in that office as there vvas one in the College of the Apostles that it could not be preiudicial to the doctrine of that See or the peoples obedience to the same Our heaueÌ„ly Maister saith he concerning naughty Gouernours of the Church hath made the people secure and void of care that for them the Chaire of holesom doctrine be not forsaken in which euen the euil them selues are compelled to speake good thinges For it is not their owne that they speake but Gods who in the chaire of vnitie hath put the doctrine of veritie And S. Cyprian giueth vvarning to all faithful people not to maruel nor in any vvise to trust an Heretike specially one fallen into relapse vvhen he raileth on Gods Priests With the fallen and profane saith he and such as are out of the Church out of vvhose breastes the holy Ghost is departed there can be nothing els but a wicked or peruerse mind and deceitful tonge and venemous hatred and sacrilegious lies Whom
resort thither to temper al mens ielousy as much as vve may in faith and truth they vvere none other but to make humble sute for the establishmēt and perpetual foundation of the College or Seminarie vvhich his Holines had not long before instituted in place of the Hospital of our Nation there as a thing much more proper to this time and more fruitful to our Countrie then it vvas adding of his ovvne much then and a great deale sithence to the old prouision and novv in Ianuarie last fully founding and accomplishing the same this vvas one thing An other vvas that the Gouernours of that College in Rome aboue and of this other novv resident in the citie of Rhemes beneath might giue and take mutual direction for correspondence in regiment discipline and education most agreable to our Countrimens natures and for preuention of al disorders that youth and cōpanies of scholers namely in banishment are subiect vnto Vvherein vve thanke God of al that paines and endeuours for that it pertained excedingly to the general good and honour of our Nation that vve may perpetually haue a number of the most pregnant vvittes brought vp in the principal Seat place and fountaine of our Christianitie Vvhither vvhat so euer is learned vvise vertuous of al the most famous Vniuersities Monasteries Societies and Colleges through the vvorld is recuiled as to a continual mart of al kind of doctrine and prudence S. Hierom calling it the place of greatest faith and deuotion and the Aduersarie him self confessing that the great resort thither heretofore vvas for that the best learned and vvisest men of the vvorld vvere there besides the experience of the Vniuersal Churches practise vvhere there is daily entercourse betvvixt al Princes Prelates and peoples Christened in causes of conscience religion and other spiritual affaires and vvhere they may see and vvonder at Gods promis and proprouidence in the continual preseruation of that state and regiment in persecution in prosperitie in vvealth in pouertie in good life in il life the Heretikes as S. Augustine speaketh in vaine barking about it That the Arians Macedonians Pelagians Donatistes Nestorians and al other Sectaries that stood at the bay vvith this Seat are al buried in infamie that these present Protestants Anabaptists Puritans Trinitaries and other vvolues of vvhat heare so euer that ball against the Pastor the sooner to sease vpon the flocke as S. Cyprian speaketh daily decay and discouer their ovvne malice and folly that al Empires Kingdoms and States be by certaine seasons either decaied or manifoldly altered and this Seat to stand immoueable and to be as firme and florishing in this disordered reuolt of many peoples from it as euer before These and such other high experimēts vvith innumerable examples of vertue and deuotion shal this Romane institution giue to our Countriemen vnder the famousest teachers and gouernours of youth in our age or some vvorldes before Vvho othervvise vvould admire their pety Maisters at home the cause of al errour and ignorance To do this seruice then to our Commonvvealth for vvhich if euer it come to it self againe it vvil thanke the doers as much as novv it blameth them vvas that viage taken specially And then to make like humble sute for the augmentation of the monethly prouision of this other College for that the number and necesitie therof daily encreasing it vvas not sufficient Vvhich sute his Holines also of his incomparable loue to our Nation benignely heard These lo God knovveth vvere our last dealings and these are our treasons and sinnes and none other that vve contriue at Rome against our natural Countrie ⧠The meaning and purpose of the institution of the Seminaries CHAP. III. AND concerning his Holines intentions if they be any other in the institution and entertainement of these Seminaries thē ours are they be vnknovven to vs none being so presumptuous to search further into his secretes thē standeth vvith his good pleasure and vvisdom to vtter of him self nor any hauing iust cause to deeme vvorse or othervvise of his doings then is agreable to his holy high calling approued good affectiō to our Countrie his great vertue and the euidence of the thing This is a cleere case that the persons vvhich first put them selues together in the Vniuersitie of Duay the yere 1568 yelding to Collegial forme of studie and discipline vnder one President vvhich after some yeres and good proofe of their profitable endeuours by Gods goodnes obtained his Holines protection and monethly exhibition had these intentions first to dravv diuers youths vvho then for their conscience liued in the lovv Coūtries from sole seueral and voluntarie studie to a more exact methode and course of cōmon conferēce and publike exercise to be pursued by their Superiors appointmēt rather then their ovvne choise that they might be more apt to serue their Countrie vvhen it should please God mercifully to reduce thē home againe Secondly doubting the time of our chastisement might be so long as to vveare out either by age emprisonmēt or other miseries the elder sort of the learned Catholikes both at home and abrode it vvas thought a necessarie duety for the posteritie to prouide for a perpetual seede and supply of Catholikes namely of the Clergie nothing mistrusting but the times and opportunities vvould come vvere they neere vvere they far of vvhē they might take aduātage for restitutiō of religiō no Sect euer being liked lōg nor permanēt vvithout enterchāge as vve see in Arianisme the paterne of al other Vvhich though it troubled the vvorld some hūdred yeres together yet it changed places had lucida interualla gaue seasons of calme and rest to holy Bishops Priests and faithful persons according as the Emperours vvere diuersely affected tovvard the Sect or more or lesse giuen to rigor or clemencie Vvhich is the prouidence of God for the perpetuity of the Catholike faith vvhich no heresie that euer vvas or shal be can vvholy exclude by no vvitte or violence of man according to the saying of S. Augustine Nemo delet de coelo constitutionem Dei Nemo delet de terra Ecclesiam Dei Thirdly their purpose vvas for their better furnishing of meete men to the end aforesaid and for disaduantaging the aduersarie part therein to dravv into this College the best vvittes out of England that vvere either Catholikly bent or desirous of more exact education then is these daies in either of the Vniuersities vvhere through the delicacie of that Sect there is no art holy or prophane throughly studied and some not touched at all or that had scruple of conscience to take the othe of the Queenes Supremacie in causes Ecclesiastical vvhich gaue vs diuers not onely Catholikes but others out of both the Vniuersities vvhere it is specially exacted and tormēteth the consciences of many that seeme pure Protestants or that misliked to be forced to the Ministerie as the vse is in diuers Colleges a calling cōtemptible euen
Gētlemen citizens and some artificers preuaile a monstruous case and that in cause of religion not onely against al the Bishops of the Vniuersal Church besides vvhich haue as S. Ireneus saith receiued vvith their Episcopal succesiō the grace and gift of vnderstanding the truth but euen against their ovvne Prelates and Pastors vvho to say the least must needes both by their great vvisdom learning godly life and by their vocation be more like to knovv the truth and giue true sentence in matters belonging to their ovvne profession and vvere vvith more reason to be heard then those vvho neither for age learning nor diuinitie vvere comparable to them and to vvhom al the said persons by Gods lavv and mans did ovve specially in these cases of religion al subiection and obedience as to the proper Pastors of their soules Aboue al this they moreouer at the same time caused a forme of othe to be conceiued concerning the Queenes spiritual Souerainty vvhich should be offered to al Archbishops Bishops and other Ecclesiastical persons specially vvhom they knevv by their former declaration and Protestation against it could not in conscience take it nor vvould against their conscience receiue it that vpon refusal therof they might be deposed to vvitte the Pastors and parents euen by their sheepe and children Certaine hungrie companions from Geneua shaped into sheepeskinnes vvayting in the meane time to enter vpon their flockes as aftervvard they did the said Prelates honorably and gladly sustaining depriuation and euer since emprisonment for confession of their faith vvhereby and by tracte of time most of them be happily and gloriously deceased These strange and vnnatural dealings these procedings dishonorable to her Ma. tie and the Realme these lavves against Gods expresse cōmaundements vvhich prescribe obedience and subiection to our Prelates these decrees that limite Gods constant and permanent truth to the mutabilitie of temporal statutes to mortal mens vvilles and fansies these are the lavves of the Realme and not the Ciuil ordinances of our Prince that vve refuse to obey and vvhich not onely in our life and doctrine but vnto death and yelding our bloud vve trust to vvithstand vvishing that so at the least God vvil haue mercie on our Countrie and vvipe avvay the ignominie of such violent disorders vvhich to all our posteritie must needes breede shame and rebuke and to vs Gods indignation Vve liue not then here in this our absence from our Coūtrie any vvhit contrarie to Gods lavves as vve be charged but against mans lavves so far as it is euident that they be repugnant to the lavves of God the Church and nature as by the premisses is plaine and as vve are able further to proue against any Protestant Diuine in the vvorld Yea vve auouch further that as no Protestant Diuine in Christendom can proue vve liue against Gods lavves so no Protestant Lavvyer of the Realme for the Catholikes of neither science vvil stand against vs in this poynt can conuince vs that vve liue contrarie to the lavves of our Counrrie Vvhich vve affirme not for that onely that such lavves be vniust and therfore lightly bind not in cōscience nor for that that pertaining to religiō they passed vvith out the consent of any of the Clergie nor for that that being repugnāt to the dignitie and priuileges of the Church they are against the othe of the makers and of al Christian Princes in due order consecrated but for that they be not in deede any lavves at al the makers lacking competent povver authoritie and iurisdiction to procede iudicially and authentically to heare determine define or giue sentence in any such things as be mere Ecclesiastical The Parliament is a mere temporal Court the Bishops them selues hauing voice there no othervvise but as Barons of the Realme nor hauing authoritie thereby or in that respect to treat or define of any matters other then pertaine to the ciuil regiment of the state al the povver that they or others there haue being deriued from the Prince and Commonvvealth ciuil vnto vvhom neither by the lavv of God nor of nature the defining of such matters do belong And it is an euident errour reproueable by al humane and diuine learning that the souerainty or supremacie in causes Ecclesiastical is by nature or by Christian lavves implied in the right or title of a temporal King or that it euer vvas due or can be due to any temporal gouernour Heathen or Christian in the vvorld Not to the crovvne of a Heathen Prince can it belong vvhose Emperial Kingly or Princely povver ouer their peoples vvas notvvithstanding lavvful and true soueraintie and agreable to the lavv of nature and Gods ordinance of vvhich States the Apostles spake vvhen they charged the Christians to pray for them and to be subiect and obedient to them generally through their Epistles as our Sauiour also did in the Gospel concerning the paiment of tribute forasmuch as for some hundred yeres after there vvere not many Princes conuerted to Christ and yet al that vvhile the Church had her seueral regiment Not to Pagan Emperours then did it belong though they vvere no lesse Emperial and Kingly then novv neither vvas it chalenged of them for the principal Apostles ruled the Church in Rome vvhē Nero reigned likevvise vvhere the Kingdoms are reuolted againe as in al the Turkes dominion needes must the Church there haue a spiritual regimēt vvithout any dependance of the Heathen Kings vvhom yet in temporal matters they obey and serue And therfore al that the Protestants alleage out of Scriptures make no more for the claime of a Christian Prince then for the right of the Heathen Againe not to the crovvne of Kings or kingdoms in that they be Christian for then the Church vvhich is Christes mystical body or Commonvvealth matching and meeting vvith a terrene or earthly state should forsake her proper regiment iurisdiction and forme of gouernement receiued immediatly of Christ and yeld the same and it self to the earthly povver vvhich the Apostle calleth humanam creaturam By vvhich meanes vvhen so euer a king or Countrie is conuerted the Church should come and submit to them and not they to Christ and his Church vvhich must needes be most absurd Princes and peoples conuerted alvvaies submitting them selues to Christ and his lavves not dravving the Gouernours of the Church or any person therof to more subiection then they vvere before their Christianitie yea often rather rem◅ting some of that for Christes honour And therfore the holy Scriptures informe vs by euident speaches that conuerted Kingdōs must serue the Church The Kingdom and Nation saith the Prophete that serueth not thee meaning the Church shal perish And S. Augustine Our Lord saith he wil not sail to defend his Church who hath made al earthly kingdoms subiect to his yoke within her lappe spred through out the whole world Kings by receiuing Christes religion are not become Christes Maisters or Lordes ouer the
Church as it is his spiritual and mystical Commonvvealth but are called by the Prophete her foster fathers as Queenes be also named her nources because it belongeth to the earthly povver that God hath giuen them to defend the lavves of the Church to cause them to be executed and to punish rebelles and transgressors of the same The Church then liue she among the Heathens liue she vvith the Christians must haue and hold that forme of regiment and Commonvvealth vvhich Christ immediatly instituted and vvas not chosen made or created by the peoples ordinance and consent vvhich is the origine of al other humane states and formes of Politie the holy Ghost perpetually assisting protecting and propagating the said spiritual regiment in al degrees and functions as in Apostles Bishops Priests and the rest to the end of the vvorld And to these the Apostle said Attend to your self and to your whole flocke ouer which the holy Ghost hath put you to rule the Church Of these he said to vs Obey your Rulers and be subiect to them for they watch as being to giue accoumpt for your soules This regiment is not the right of any earthly crovvne Prince or State they al if they be Christians ovving subiection to the Pastors of their soules and vnto the Church of Christ The Church neuer yelded it nor can yeld it vnto them It is not agreable to them by nature as vve see in the Heathen it can not be chalenged by their Christianitie by vvhich them selues are bound to obey the Church and may not commaund it no earthly Commonvvealth can giue or conferre it to their Prince because they can not giue that vvhich they haue not by any natural facultie The Prince therfore neither taking it of the people nor hauing it by birth or othervvise can not communicate it to Parliament and consequently can not possibly make lavves heare or determine by him self Parliament or any other Court in such sort subiected vnto him of the Churches regiment And strange it is specially in that first assembly of the States hovv they could attempt to bring the Churches spiritual and proper regimēt into consultation iudicial cognition and deliberation before the Prince or them selues vvere found lavvful iudges in such cases no statute then that stood in force graunting them any such povver nor no such thing any vvay lavvful othervvise then by the false presupposition of the Princes Ecclestastical supremacie vvhich yet vvas not by lavves nor in truth by nature could be agnised before the determination therof in Parliament Vvhich hauing no legal meanes to deliberate of the matter could much lesse giue sentence for it But such knottes vvhē they cā not be loosed thē they are bold to breake thē as they did an other like insoluble in the next Parliament about creating their Bishops Vvhich being deficient in the foundation can hardly be amended In truth the Prince or Court of Parliament hath no more lavvful meanes to giue order to the Church and Clergie in these things then they haue to make lavves for the hierarchies of Angels in heauen To bring in these nouelties many a hard shift is sought God knovveth and of al absurdities this paradoxe of the Supremacie passeth the Lutherans flatly controvvling it in general and Caluin him self vvith al the Puritās at the least much misliking and reprehending the first graunt therof to King Harrie for it is al one to be head of the Church and to be cheefe Gouernour in causes Ecclesiastical And it may be thought that it is for some such quidditie that their B. of Canterburie hath been restrained The truth is novv after they haue flattered the Prince there vvith sufficiently for the establishing of their religion they vvould gladly haue the spiritual souerainty thē selues the better to establish other nevv deuises of their ovvne vvherein if they might do as they list square should haue been round long since and of al daies in the yere sunday vvere like to be fasting day But hovv so euer such giue or deny the same to the Prince it is plaine against al reason and nature and that much more in a vvoman then a man vvhich is not capable therof by her sexe It giueth povver to the Queene to conferre that to others as to the Priests and Bishops to preach minister Sacramēts haue cure of soules and such like vvhich she neither hath nor can haue nor do her self It giueth her that may neither preach nor speake in publike of matters of religion to do that vvhich is much more euen to prescribe by her self or her deputes or lavves authorised onely by her to the preachers vvhat to preach vvhich vvay to vvorship and serue God hovv and in vvhat forme to minister the Sacraments to punish and depriue teach and correct them and generally to prescribe and appoint vvhich vvay she vvil be gouerned in soul It maketh the body aboue the soul the temporal regiment aboue the spiritual the earthly Kingdom aboue Christes body mystical It maketh the sheepe aboue the Pastor It giueth her povver to commaund them vvhom and vvherein she is bound to obey It giueth povver to the subiect to be iudge of the Iudges yea and of God him self as S. Cypriā speaketh It maketh her free frō Ecclesiastical discipline frō vvhich no true child of gods familie is exēpted It derogateth frō Christes Priesthod vvhich both in his ovvne person and in the Church is aboue his Kingly dignitie It deuideth vvhich is a matter of much importance the state of the Catholike Church and the holy communion or societie of al Christian men in the same into as many partes not communicant one vvith an other nor holding one of an other as there be vvordly Kingdoms differing by customs lavves and maners ech from other vvhich is of most pernicious sequele and against the very natiue qualitie of the most perfect coniunction societie vnitie and entercourse of the vvhole Church and euery Prouince and person therof together It openeth the gappe to al kind of diuisions schismes sectes and disorders It maketh al Christian Bishops Priests and vvhat other so euer borne out of the Realme forainers and vsurpers in al iurisdiction Ecclesiastical tovvards vs and that there can be no iurisdiction ouer English mens soules but proceding and depending of her soueraine right therein Vvhich is directly against Christes expresse commaundement and commission giuen to Peter first and then to al the Apostles of preaching baptizing remitting retaining binding and loosing ouer al the vvorld vvithout difference of temporal state or dependance of any mortal Prince therein It keepeth the Realme from obediēce to general Councels vvhich haue been or shal be gathered in forraine Countries It taketh avvay al cōuenient meanes of gathering holding or executing any such Councels and their decrees as appeared by refusing to come to the late Councel of Trent notvvithstanding the Popes Messengers and letters of other great Princes vvhich
tast it that our pouerty here is Paradise to the good folkes that haue so lōg lacked such spiritual consolation and been tied from the truth lamenting their frendes miseries at home vvith these vvordes of S. Augustine and the like O custom of sinne o cecitie of hart the cōpanion and punishment of sinne You once auerted vs from the consideration of so manifest things but you did hurt vs when we had no feeling Now you torment vs feeling in our familiars that haue not yet the sense therof them selues But giue eare and attention to your saluation most deere frendes whose wittes and capacitie we wel know and to you we promise that if you esteeme of vs your frendes as men of any conscience reason or common sense these things be much more certaine then those vvhich we there at home seemed to learne or rather by force were compelled to beleeue And againe vvith the vvordes of the same holy Doctor to Honoratus his deceiued frende If you thinke your selues sufficiētly tossed and troubled and wil haue an end of these trauailes folow the way of the Catholike discipline which descended from Christ him self by the Apostles euen vnto vs and from hence shal descend to the posteritie ⧠Of Priests and Iesuites and for what cause they be sent into England CHAP. VI. THE last and most odious informatiō giuen vp not aginst vs onely but his Holinesse is that Priests and Iesuites be by his and his delegates special direction sent into the Realme out of the Seminaries not onely to deale vvith the Subiects in matters of religion and conscience but to vvithdravv them from their obediēce and to moue them to attempt somevvhat against the state Vvherof that her Ma. tie and honorable Counsellers haue good care it is most laudable and agreable to their lottes and high callings but to haue feare and doubt that such holy peaceable and svveete endeuours of most orderly and humble persons should tend further then to the good of the peoples soules that cometh of the Aduersaries vntrue suggestion against vvhich our simple sincere and true declaration grounded on most certaine knovvledge of the vvriter hereof and vpon authētical recordes vvhich he hath in his hand to shevv vvhen neede shal require for full iustification of his ovvne and his brethrens actions and attempts herein shal vve trust preuail vvith al men of equitie and indifferencie Therfore vve protest that neither the R. Fathers of the Societie of the holy name of Iesus vvhom the people call Iesuites an expresse clause being in the instructions of their mission into England that they deale not in matters of state vvhich is to be shevved signed vvith their late Generals hand of vvorthy memorie neither the Priests either of the Seminaries or others haue any commission direction instruction or insinuation from his Holinesse or any other their Superior either in Religion or of the Colleges to moue seditiō or to deale against the state or temporal gouernemēt but onely by their Priesthod and the functions therof to do such dueties as be requisite for Christian mens soules vvhich consist in preaching teaching catechizing ministring the Sacraments and the like Neither doth the Pope cōferre or cōmunicate any exterior iurisdictiō to Iesuite or Priest either in the Realme or to be sent thither but onely giueth authoritie or iurisdictiō in foro conscientie in Court of consciēce to absolue the penitent people from their sinnes of vvhat sort so euer not schisme and heresie excepted Vvhich povver of absoluing from sinne can not proceede by the lavv of God or nature frō the Queene but must needes depend of the holy order of Priesthod and must be holden in Capite so to speake in this kind of him to vvhom Christ gaue the first and most absolute povver to bind and loose in al the earth vvithout exceptiō of either England or Ireland and vvithout dependance of either King or Queene in the vvorld and in vvhom he founded the Church and the Priesthod of the same and of vvhom al Prestly and Spiritual function after a sort is holden though neither our Priests sent into England haue or other alvvaies neede to haue expresse vvritings or comission special from him to execute these holy actes of their order Neither do vve suppose that any Priest sent frō either of the Colleges or frō the Societie hath any such special Bull frō his Holinesse not so much as to absolue though they may do it ād ought to do it by their order and by due authoritie taken of their Superiors and holden of the Pope as the supreme Povver spiritual in the vvorld But vvhether they execute those spiritual offices by a special Commission vvritten or vnvvritten or no this is certaine that no such Commission or any act executed by the same conteineth or implieth directly or indirectly any commaundement or condition that the parties absolued should forsake their obedience in Temporal causes to the Queene as the matter seemeth to be mistaken both in the Proclamation of Ianuarie and in the second chapter of the actes of Parliament holden the 13. yere of her Ma. ties reigne In vvhich though there be diuers pretended lavves such as neuer Christian cōmonvvealth before hath made the dangers and transgressions vvherof it is hard for any Catholike man to escape liue he neuer so orderly and obediently except he vvould to obey man forsake God yet if vnder the name Forraine iurisdiction there abolished the interiour povver of the tribunal of God and cōscience be implied also vvhich kind perchance in the Tēporal lavv is not properly termed Iurisdiction but if that be implied also it is a thing in the face of God and his Church more intolerable and most disagreable to the Scriptures made to dravv matters of mere religion and conscience to cases treasonable as they novv speake and the dueties done to God to be vnduetifulnes and disobedience to the Prince Vvhich is no nevves to Gods Church and people against vvhom al the persecutiōs that haue been raised in vvhat age so euer vvere so coloured The case of Christes ovvne death and of his Apostles as before of his Prophets and aftervvard of al his Martyrs almost vvas for pretended treasons seditions disturbances disobediēces and vnduetifulnes to the Emperours Kings and States temporal of the vvorld though in deede they committed nothing agaīst the state or right of any Price or Countrie but suffered for mere religiō vvhich is not repugnāt to any lavvful earthly Politie Therfore vvhat statutes so euer they make so to dravv our actions tending directly and onely to the aduancement of true religion in peaceable and Priestly sort vve protest before God vvho shal discerne our cause that they do vs the greatest vvrong and violence that can be and that to make such things treasons or punishable as treasons vvhich haue no affinitie in nature and condition by the lavv of God or Nations Christian or Heathen to the crime of Laesa
disordered and shameful meanes of Protestants in these daies to preferre their rebellions against both the spiritual and temporal Gouernours besides the horrible designements of their Caluinistical Consistories pretented Synodes and Prophecyings in diuers Countries al tending directly to pernicious innouations Compare novve these factes and other the perilous treacheries done against the repose of al Realmes round about and you shal vvel perceiue the attēpts of the other side to be sport and pastime in any vvise mans iudgement of vvhat religion so euer he be to the implacable fiercenes and furie of the other a people by this nevv no religion made most brutish conscienceles restles and that vvil hazard al the Kingdoms of the vvorld before it be filled vvith bloud and spoile except God preuent the matter vvith his mercie and reduce al men to the obedience of his Catholike Church and their Princes againe And for the present troubles in Ireland vvhich novv namely seeme to giue some cause of doubt that our brethrens intentions may be against the state no lesse then for the preferment of the Catholike faith most sure it is and of certaine knovvledge the vvriter hereof protesteth that they neither vvere nor could be acquainted othervvise thervvith then by the common brute of the vvorld If the Pope haue any part in those affaires assure your selues their elders vvhich of reason should rather knovv it neither by his Holines mouth nor any of his ministers in the time of those Students being in Rome heard so much And therfore to racke those poore innocent persons and to vvreast out of them Princes secrets vvherof there can be no reason that they should be partakers is a lamentable and rare case in our Countrie specially in the clement reigne of her Maiestie Imagine ye the Italian gouernement and specially the Papacie to be so discretely menaged that euery poore Priest or scholer in the citie knovveth the Popes secrets No no Christ doth knovv it and he shall one day open their innocencie and iudge their cause and ours vvho as vve shal then ansvver before him neither knevv then nor novv knovv any intentions of Pope or Princes concerning such things as are conteined in the Articles of the pretended confederacie mentioned in the Proclamation of the 15 of Iulie as more largely vve haue declared before As that also vvhich the late relapsed Minister levvdly reported in open pulpit and printed booke that the Excommunication of the Queene should be published here in our College of Rhemes and set on the postes and publike places of this citie vve protest to be an impudent vntruth and slaunder vvherof the vvhole tovvne vvill beare vs vvitnes and euery vvise man might easily discouer that caluminious fiction because in the dominions of his Ma. tie most Christian vve neither could nor durst do any such thing So that by this one thing so maliciously feyned al sincere and indifferent men may deeme of the rest of his hearesaies and sightes at Rome as of impudent lies and slaunders Humbly therefore vve desire for the honour of God her Ma. ties vvise and graue Counselers not to conceiue vpon such base felovves contriued calumniations othervvise of our doings and our brethrens either at home or abrode then as of men most obediently duetifully and naturally affectioned to her Ma. tie to their Honours and our deerest Countrie so far euer as shal stand vvith our subiection to Gods lavves and the Churches to vvhich vve are as much bound by our Baptisme and religion as to the former by nature and birth Being in the behalfe of God bold this much further in like loyaltie to tell them that the causes of vvhat perils and dangers so euer may be tovvard that Realme vvherof so God saue our soules vve haue no knovvledge can not be iustly attributed but to the first alteration of religion and forsaking the society of the Catholike Church and kingdoms Hereof proceedeth the multitude of nevv Sectes directly tending to the disturbance of publike repose vvhich for the special attentiō giuen to the doings of Catholikes are vvittingly ouerseen Vvhich Sectes in this case must needes proue more pernicious because by the propertie of many of them teaching their likers by contrarie actes othes and asseuerations to couer their conscience til time require their intentions can hardly be discouered and by the common condition of al heresies bringing noueltie chaunge and libertie vvhich yeld them many folovvers shal hardly be resisted Catholikes abhorred these mutations from the beginning because it is their grace to loue antiquitie grauitie and constancie Vvhom also it is our principal endeuour to induce to the open confession of their faith vvhen by the lavv of God it is required and neuer by contrarie othes or actions to pretend an other religion then they beare in their breastes Vvhich plaine discouerie of our selues can not be disagreable or dangerous to the Politie And maruel it is in our eies that such extreme diligence should be vsed by al penal lavves othes punishments and persuasions to driue the Catholikes to professe that outvvardly vvhich is knovven they hate in their hartes invvardly as though there vvere imminent danger of open professed Catholikes and none of the close dissemblers in the same kind For I thinke their vvisedoms do not imagine that their othes and statutes do chaunge their meanings though they alter their countenances nor that feare can long or surely keepe his maister Hovv so euer it be alteration of religion is the cause of al inconueniences though a fevv yeres vvordly prosperitie couer from the simple that very first surge of our miserie and perplexitie and to returne to Gods Church againe is the onely right remedie out of vvhich al Kingdoms are sure to perish assuredly Vvhich not acknovvledged maketh many a plaister and preseruatiue to be vvrongly applied Against our Lord no force nor counsel can preuaile vvho hath vsed as their vvisdoms must needes knovv the rod of his ire against al those great Kingdoms once most florishing in Christian faith and libertie novv vnder the tyrannie of the Turke and other Heathens specially for sinne schisme and heresie Let not their Honours contemne the voice and admonition of a poore creature vvhose speach may be the instrument of Gods prouident care ouer that poore afflicted people vnder her Ma. ties and their gouernement But if the restitution of the Realme to the Catholike Church can not stand vvith their consciences as being persuaded their ovvne religion to be true or at least not vvith their vvisedoms for that being thus far gone the retiring backe might be dangerous to the state yet for Christes loue vve aske it let their Honours haue some care and consideration of our consciences also and of other innumerable in the Realme no lesse timorous and as vvel informed as theirs or any mens can be in this case that for our satisfactiō before God and for the peril that may fall through his offense and indignation to them
110. haer 53. Cyril CoÌ„t Iulian. li. 6. Chrys in c. 10. ad Hebr. Ambros Primas ibidem Grego li. 7. ind 2. ep 109. ep 53. in fine Ambros lib. 1. de poenit c. 2. deinceps Dial. coÌ„t Lucif in fine Ibid. c. 5. The ProtestaÌ„ts are chalenged to a disputation Our exercises in Diuinitie and specially the studie of Scriptures Exercises of religioÌ„ and deuotion Aug li. de duab animab c. 14. De vtil cred c. 8. The commissioÌ„ of the Iesuites and Priests in England Cypt. ep 55. ad Cor. nel nu 6. Leo ep 89. Matters of religioÌ„ called and made treason Dan. 3. Dan. 6. Cont. ep Fund c. 4. Act. 24. The Catholikes of EnglaÌ„d suffer for Religion S. Augustine our Apostle had his commission also from Rome and from Pope Gregorie Bed hist li. 1. c. 25. Halowed tokens Grego li. 9. ep 60. Bed hist li. 1. c. 22. Augu. Paulin. ep 31. 34. 35. Leo ep 72. Grego li. 2. ep 72. 86. li. 3. ep 30. li. 5. ep 6. li. 7. ep 53. 126. ind 2. Let the good Readers that vnderstaÌ„d latin see these places here quoted The Iesuites coÌ„mission and trauail for the coÌ„uerting of CouÌ„tries Their teaching of al good learning and other great bene fires to the Church Princes and CoÌ„monvveales Ep. 80 ad D. Augu. The zeale of the Iesuites strangers and their desire to be sent into England The zeale of other learned strangers for the coÌ„uersion of England Many English men enter into the Societie of Iesus Priests sue to be sent into England and other to be made Priests notwithstaÌ„ding al terrours Ezech. 16. Ep. 56. ad Apron Luc. 9. Heb. 11. 1. Cor. 4. Marke this al ye blessed folke that entertaine and releeue Gods Priests Tob. 1. 4. Reg. 4. Mat. 10. Marc. 9. Mat. 10. Luc. 10. 2. Tim. 1. Act. 16. Bed hist Angl. li. 1 c.7 Luc. 12. Massing Priests Ps 1. The Apostles theÌ„ selues and ancient fathers of al ages were Masse Priests Iren. li c. 32. Cyp ep 63. ad Caeâ—â—l Chry. ho. 12. in ep ad Heb. Ambâ— in pâ— 38 post med Cap. 14. Ep. 1. ad Heliod VvheÌ„ Leo the Great ep 81. c. 2. tooke order for saying mo Masses then one in a day in one Church vvere thei not Masse Priests that said those Masses Li. 5. ep 33. Ep. 5. De ciu li. 22. c. 8. Li 10. Confes c. 12. 13. In vit Const li. 4. c. 45. Chrysoft De sacerdotio In 1. Tim. 4. Greg li. 2. ep 9. 93. li. 7. ep 63. ind 2. li. 11. ep 17. Ad. 3 interrog August Bed li. 1. hist c. 26. 29. Want of Priests a lameÌ„table thing Li. 2. de vaÌ„s pers Ep. 180 Catholikes peaceable and orderly PtotestaÌ„ts liceÌ„tious feditious and rebellious out of measure These for some one of their Pastors and because they vvould not yeld to the Emperour so much as one Chur. ch in the whole citie of MilaÌ„ for the Arians Ambr. li. 5. ep 33 which ours did not for all their Bishops taken froÌ„ them at once nor for al the Churches in the Realme deliuered to the Protestants in one day Their rebellioÌ„s in France Flanders Scorland England ZuingliaÌ„ Bishops and Clergie conuicted of treason Their traiterous aÌ„d seditious bookes Slaunderous reportes aÌ„d infamous libels agaiÌ„st Princes and cities vnseemly aÌ„d intolerable England much altered froÌ„ our forefathers grauitie by the new preaching Act. 23. Ep. Iudae v. 9. The guise or fashioÌ„ of profane Pilgrimes and lewd trauailers Ireland More daÌ„ger in forced dissimulation theÌ„ in plaine and open confession of faith or religion To the honorable Counselers Mar. 6. Tract 49. in loan Aug. ep â—1 Num. 16. 1. Tim. 6. 2. Tim. 1. Li cont Constant vita defunctum The maner of proceding against Catholikes in England Bridewel Heb. 12. The church grewe and increased by persecution Esa 53. Martyrs Luc. 12. 3. Esd 4. Martyrdom Ep. 48. Li. ad CoÌ„stantium Against dissimulation and coldnesse in religioÌ„ MartyrdoÌ„ a high dignitie and singular blessing Apoc. 7. Sap. 5. Cypr. ep 52. Aug. in ps 37. Mat. 5. Apoc. 6. Col. 1. To the afflicted Priests Ep. 54. li. de lapsis Homil. 20. Ep. 55. nu 1. Ibid. nu 3. 2. Tim. 3. lo. 6. Mat. 16. 1. lo. 2. Ro. 3. Act. 1. 8. 6. 2. Tim. 4. Ep. 83. Basil ep 69. 70. Li. cont Auxent in fine Luc. 22. Act. 6. 7. 1. Pet. 1. 4. Act. 12. Ib. c. 5. 16. Dan. 3. 6. 4. Ib. c. 5. 1 Psal 75. Dan. 4.