Epist 28 Au. de ciuit Dei li. 5. Cap. 26 put him to publique penance among the rest of the people cōmaunded him to put of his kinglie robes to leaue his Emperial throne in the Chauncel and to keepe his place amōg the laytie and prescribed him after eight monethes penance to make a temporal law for prouiso against the occasions of such crimes as the said Emperour had committed and for which he was excommunicated This was an other world then we now are in Our shameles age maruelous courage and zeale in Bishops for Gods cause much humilitie and obedience in Princes Then was ther no flatterer so shameful nor heretique on earth so impudent as to make the temporal kinges aboue al correction of Gods Church and their owne Pastors nothing being more common in the histories of al ages then that Princes haue receiued discipline As when Anastasius th'Emperour was excommunicated by Symmachus Diuers Princes excōmunicated by their Pastours Lotharius and Michael Emperours by Nicholas the first and particular Princes by ther prouincial Bishops as we see in the recordes of al nations Therfore we wil stand onely vpon more famous and ancient examples Innocentius the first excommunicated Archadius th'Emperour and his wife Queene Eudoxia for that they disobeyed and persecuted their Bishop S. Chrisostome Nicepho li. 13. Cap. 34 Georg. Patriarcha in vita Chris We wil reporte the iudicial sentēce breeflie because it is much to the purpose and ful of Maiestie O Emperour said Pope Innocētius wel nere 1200. yeares agoe the blood of my brother Iohn Chrisostome crieth to God against thee The sentēce of excōmunication geuen by Innocentius Bishop of Rome against the Emperour thou hast cast out of his chaire the great Doctor of the vvorld and in him by thy vviues that delicate Dalila her persuasion hast persecuted Christ Therfore I though a poore sinful soule to vvhō the throne of the great Apostle S. Peter is committed doe excommunicate the her and doe seperate you both from the holie Sacramēts commaunding that no Priest nor Bishop vnder paine of depriuation after this my sentence come to their knovvledge giue or minister the said Sacraments vnto you Thus did this blessed Father whom S. Augustine exceedinglie commended in his time deale with this Emperour and wicked Queene the cause of her husbandes fal and offences and at length brought them to penance But when in processe of time some Princes VVhen vppō vvhat occasiōs spiritual Pastours began to vse the temporal svvord through Gods iust iudgement and the peoples sinne were fallen to such contempt of religion as it lightlie happeneth by Heresie and Apostacie that excommunication being onely but a spiritual penaltie or other ordinarie Ecclesiastical discipline would not serue then as wel Bishops as other godly persons their owne subiects did craue aide and armes of other Princes for their chasticement as most holie and ancient Popes euen in thes old dayes when the Protestants confesse them to haue bene godlie Bishops did incite Catholique kinges to the same that thos whom the spiritual rodde could not fruitfullie chastise they might by externe or temporal force bring them to order and repentance or at lest defend their innocent Catholique subiects from vniust vexation Ther is no warre in the world so iust or honorable be it ciuil or forraine as that which is waged for Religion we say for the true ancient Catholique Romane religion which by the lawes of holie Church and al Christian nations VVarre for the Catholique religion both lauful honorable is adiudged to be th' onelie true worship of God and vnto the obediēce of which al Princes and people haue yeelded them selues either by othe vowe or Sacramēts or euerie of thes wayes For this it is godlie and honorable to fight in such order and time as we be warranted in conscience and lawe by our supreme Pastors and Priests and not for wilde condemned heresies against most lauful Christian Catholiques Kinges Priests as the rebellious Protestants and Caluinistes of this time doe without al order lawe or warrant of God or man As the armes taken for defence of Godlie honor and inheritance in such sort and difference from Heretical tumultes as is said are so much more commendable and glorious for that no crime in the world deserueth more sharpe and zealous pursuite of extreme reuēge whether it be in superiours or subiects then reuolting from the Faith to strange religions Who-soeuer seeketh not after the Lord God of Israel 2. Paral. Cap. 15. let him be slaine said king Asa admonished by Azaria the Prophet from the highest to the lowest without exception And al the people and manie that folowed him and fled to him out of Israel from the schisme ther did sweare and vowe them selues in the quarel of the God of their forefathers And they prospered and deposed Q. Maácha mother to Asa for Apostacie and for worshiping the venereous God called Briapus For that case also in Deutrenomie expresse charge was giuen to slea al false Prophets Cap. 13 and who so euer should auert the people from the true worship of God and induce them to receiue strange Gods and new religions and to destroy al their folowers were they neuer so near vs by nature And in the same place that if anie citie should reuoult from the receiued and prescribed worship of God and beginne to admit new religions it should be vtterlie wasted by fire and sword Nether perteineth this to poore men onelie but to the gouernours and leaders of the people most of al As we see in the booke of Numbers wher Moyses by the commaundemēt of God caused al the Princes of the people to be hanged vpon gibets against the sonne Cap. 25. Execution done vppon Princes for cōmunication in sacrifice with the Moabites and the rest of the people euerie one by the hand of his neighbour to be put to the sword for the same fault wherin Phinees the Priest of God by sleaing a cheefe captaine with his owne handes deserued eternal praise and the perpetuitie of his Priesthood By Moyses also his appointment the faithful Leuites slew 33000. of ther neighbours brethren frends for committing Idolatrie forsaking the true God Marry in al this as yow see by th'exāples alleadged the Prophet and Priests must direct them for the cause and action that they erre not of phantasie partialitie pride and pretence of religion as Heretiques Rebels doe but the quarel must be for the old faith seruice and Priesthood against innouation and directed and allowed by thos which by order and function haue charge of our soules Cap. 27 The punishment of Princes for schisme and reuolt As we read also in the booke of Numbers that the Captaine and al the people were commaunded to goe in and out that is to proceed in warres according to the order of Eleazarus the Priest Such were the warres of Abia and other kinges of
A TRVE SINCERE AND MODEST DEFENCE OF ENGLISH CATHOLIQVES THAT SVFFER FOR THEIR Faith both at home and abrode against a false seditious and slaunderous Libel intituled THE EXECVTION OF IVSTICE IN ENGLAND VVherin is declared hovv vniustlie the Protestants doe charge Catholiques vvith treason hovv vntrulie they deny their persecution for Religion and hovv deceitfullie they seeke to abuse strangers about the cause greatnes and maner of their sufferinges vvith diuers other matters perteining to this purpose Psal 62. Vt obstruatur os loquentium iniqua That the mouth may be stopped of such as speake vniustlie Psal 49. Os tuum â—bundauit malitia lingua tua concinnabat dolos Thy mouth hath abounded in malice and thy tongue hath coninglie framed lies THE PREFACE TO THE READER ALBEIT the late pamphlet intituled The execution of Iustice put forth in diuers languages for defence or excuse of the violent proceeding against Catholiques in England and for accusation as wel of them at home as of vs their felowes in faith abrode passing forth without priuilege and name ether of writer or printer euen thence where such matter is speciallie currant and might easilie haue bene authorized mouing indiscret odious and dangerous disputes of estate replenished with manifest vntruthes open slaunders of innocent persons and namelie with immodest malediction and seditious motions against the cheefe Bishop the Prince of Gods people though I say it might rightlie haue bene reputed an infamous Libel ether to be contemned or with such freedome of speech refelled as that maner of writing doth deserue yet considering the matter meaning and phrase therof to be agreable to the humour and liking of some in authoritie The causes of ansvvere and the booke not onelie not suppressed as diuers others of that argument seeming ouer simple to the wiser Protestants of late haue bene but often printed much recommended diligentlie diuulged and sought to be priuileged in * In FraÌ„ce forreine places where for shame they durst not publiquelie allowe it at home yea and in a maner thrust into the handes of strangers and therfore like to proceed though in close sort from authoritie we are forced and in truth verie wel contented and glad it hath pleased God to giue this occasion or rather necessitie to yeeld for the answere of the said booke our more particular accompt in the behalf of our Catholique brethren dead and aliue at home and in banishment Which we wil doe sincerlie as in the sight of Christ Iesus the iust iudge of the world and al his Saints in such humble milde and temperate maner as beseemeth our profession and the audience which audience we craue with teares of the whole Church and Christian world and of al that are placed in power and sublimitie ouer vs in our owne Countrie or els where that so our cause may be discerned both by God and man and our vnspeakable calamities ether by the intercession of manie releeued or by the general compassion of al our faithful brethreÌ„ made to vs more tollerable Loth we are and odious it may be compted to speake in such matter as must needes in some sort touch our superiours but Gods truth and mans innoceÌ„cie are priuileged and may in humble seemelie wise be defended against whomsoeuer And our pen God willing shal be so tempered herein that it shal displease no reasonable reader nor surelie skarce them if it may be against whom in our inculpable defence we are forced to write We haue in this case examples inough of Christian modestie in the ancient apologies of holie Fathers in Christ his Church as of S. Iustin Examples of vvriting apologies for innocencie Tertulian Athanasius Hylarius and other writing to their Princes that persecuted ether by errour or infidelitie the faithful people Who 's stile and steppes so long as we folowe we shal be blameles in the sight of al wise and good men and offeÌ„d none to whom the plaine truth it self is not odious As on the other side we haue in our aduersaries late bookes for immodest railing The Protestants stile contemptuous phrase slaunderous speach blasphemous wordes false reprochful seditious matter and al inhonest scurrilitie what to abhorre and detest and what to auoide in thes our writings which we would haue most vnlike theirs and not onelie allowable to our frendes but if it were possible and so pleased our merciful Lord to giue vs grace in their sight not ingrateful to our persecutours whos saluation as Christ knoweth we seeke in al thes our endeuours together with the maintenance of truth more then our owne defence and purgation Wherupon otherwise for our owne onelie honour and interest we would not so formallie stand against so honorable aduersaries in this world if we thought ether their hartes which are in Gods handes were not vpon euident reason and remonstrance of our innocencie inclinable to mercie and better consideration of their owne state and ours or that their accusation of vs afflicted Catholiques were not ioined to the general reprehension of the whole Church and the principal pastours therof whom by the lawe of our Christian religion we ought to respect more then our owne liues and in causes of our soule and conscience to obey aboue anie earthlie Prince by what other obligation so euer we be bound vnto him And as we would gladlie passe in this our answere with such equabilitie and indifferencie that in defence of the spiritual power which by our aduersaries importunitie we are driuen in maner against our wils to treat of we might not iustlie offend the temporal acknowledging in diuers respects al humble dutie to them both so writing nothing that anie man shal be able to proue vntrue ether in fact or faith we trust in the readers equitie be he Catholique or Protestant that in so faultles and necessarie a defence of our selues and of our Superiours as also of the common cause of our Christian faith and conscience he wil not iudge our writing seditious slaunderous or infamous libelling as the nameles author of this inuectiue against whom we treat vnchristianlie and vncourteouslie calleth other our brethrens bookes recording onelie the heauie persecution torments and deathes of Catholiques in such simple plaine and sincere sort as indeed al thinges were done The bookes of English persecution most true and so as no man liuing can trulie ether charge the reporters of fiction or falshood or of anie euil intention of diffaming to strangers their superiours dealings in making relation of our deare Countries most doleful calamities For the thinges there done dailie in publique cannot otherwise be hidden from the world and seing they are passed by lawe and order of pretended iustice ther can be no cause why them selues should mislike the diuulging therof except they acknowledge in their conscience some iniquitie and dishonorable defect in their proceedinges against the most innocent persons whom daily they torment and make away We are not so peruerslie affected God
see in what sort also Hiereboam king of Israel 3. Reg. 13 14. The exāple of Ieroboā a vvicked schismatick denoūced by a Preist had a special Prophet sent to him to denounce the intended iudgements of God against him and his posteritie for his schisme and separation of his people from the old anciēt true worship of God in Hierusalem and for erectīg of a new Altar in Bethel ī which al schisme and diuisiō from the Apostolike Sea is properlie prefigured and for creating of a wicked cleargie out of Aarons order I meane new hungrie base and inordered Priestes the paterne of heretical ministers thrust vp out of the aray and orderlie succession and creation of Apostolike Priesthood a crime so highlie afterward both in him and his stocke according to Gods former denunciation reuenged that none of his house was left to pisse against a wal Yet he fondlie sought to apprehend the man of God and to kil him for bringing this newes which he accompted high treason against his regalitie Ozias also The exāple of proude Ozias that vvould take vnto him the authoritie of Priestes or Vsia king of Iuda puffed vp with intollerable pride as the Scripture sayeth and not contended with his kinglie soueraigntie but presuming to execute spiritual and Priestlie functiō was valiantlie by Azarias and fourscore Priestes with him assailed and thrust out of the Temple by force At what time for that he threatned the Priests of God and resisted them with violence he was strooken with a filthie leprosie so not onelie thrust out of the Temple but by their authoritie seuered also from al company of men a special figure of the Priests power to excommunicate for Heresie as wel Princes as others in the new law and finally the regiment of his kingdome was committed to his sonne A cleare example that Priestes may vse armes represse impietie by forceable wayes wher it may serue to the preseruation of Religion and the honor of God But the office and zeale of good Priestes is notablie 4. Reg. 11 recōmended vnto vs The exāple of depositiō and death of Queene Athalia by Ioida the highe Priest in the deposition of the wicked Q. Athalia She to obteine the croune after Ochasias killed al his children onelie one which by a certaine good womans pietie was secretlie withdrawen from the massacre saued and brought vp within the Temple for seuen years space al which time the said Q. vsurped the kingdome til at length Ioida the high Priest by opportunitie called to him forces both of the Preistes and people proclamed the right heire that was in his custodie annointed and crouned him king caused immediatlie the pretēsed Q. notwithstanding she cried Treason Treason as not onelie iust possessors but wicked vsurpers vse to doe to be slaine with her fautors at her owne court gate Thus doe Priests deale and iudge for the innocent and lauful Princes when time requireth much to their honor and agreeable to their holie calling No man can be ignorant how stoutlie Elias being sought to death by Achab and his Q. Iesabel that ouerthrew holie Altars 3. Reg. 18 19. The executiō done by Elias the Prophet vpon many vvith deposition of Princes and murthered al the true religious that could be found in their land tould them to their face that not he or other men of God whom they persecuted but they and their house were the disturbers of Israel And slew in his zeale al the said Iesabels false Prophets fostered at her table euen foure hundreth at one time and so set vp holie Altars againe How he handled the Idololatrious king Ochozias his Captaines and messingers 4. Reg. 1 wasting them and an hundreth of their traine by fire from heauen til the third Captaine was forced to humble him self vpon his knees vnto him 3. Reg. 19. 4. Reg. 9 How he had commission to annoint Hazael king of Siria Eliseus a Prophet for him self and Iehu king of Israel so to put doune the sonne and whole house of Achab which therbie lost al the title and right to the kingdome for euer This Prophet and his successor Eliseus were so famous in this seruice of God for the chastisement of irreligious Princes that in holie writ it is thus said of the former He cast doune kinges destroyed them Eccle. 48. and plucked the honorable from their seates And of the second in the same place that he neuer feared Prince nor could be ouercome by anie And in an other place 3. Reg. 19 VVho soeuer escapeth the svvord of Iehu the svvord of Eliseus shal slea him By which examples of holie Scriptures we see first Illations consequents vpō the former examples that annointed and laufullie created kinges may be deposed secondlie for what causes they were depriued thirdly that as in the creation and consecration of kinges so also in their depriuation God vsed the ministerie of Priestes and Prophets as ether ordinarie or extraordinarie Iudges or executors of his wil towardes them For though nether thes Priests nor Prophets were superiours to their owne kinges or soueraignes in their temporal states and regiments nor Lordes or maisters of their crounes and kingdomes yet for that they held their dignities and soueraigne authorities of God and were bound to occupie and vse the same with what forces so euer they had to th'aduauncement of his Religion and to the true worship and honor of their supreme Lord and Maister as also to the benefit preseruation of his people in faith and feare of him the Priestes and Prophets that then had the principal and direct charge of mens soules and religion and were in spiritual matters superiors to their owne Princes rightlie opposed them selues in al such actions as tended to the dishonor of God destruction of religion and to the notorious domage of the soules of them ouer whom they did reigne and in the behalf of God executed iustice vpon such as contrarie to their obligation and first institution abused their soueraigne power to the destruction of true religion and aduauncemet of Idolatrie Heresie or such like abhomination In which cases and al other doubtes and differences betwixt one man and an other or betwixt Prince and people that Priestes and namely the highe Priest should be the Arbiter and Iudge and the interpreter of Gods wil towards his people is most consonant both to nature reason the vse of al nations and to the expresse Scriptures Deut. 17. For in Gods sacred law thus we read Si difficile ambiguum apud te iudicium esse prospexeris inter sanguinem sanguinem The subiection of al men to the iudgemēt of Priestes causam causam lepram non lepram c. If thou forsee the iudgement to be hard and ambiguous betwixt blood and blood cause and cause leprosie or no leprosie and finde varietie of sentences among the iudges at home rise and goe vp to the place which
the Lord thy God shal chuse and thou shalt come to the Priestes of Leuies stocke and to the iudge that shal be for the time thou shalt aske of them and they wil iudge according to the truth of iudgement and thow shalt doe what so euer they say that haue the rule of the place which God shal chuse shal teach the accordīg to his lawe thow shalt not decline neither to the right hand nor left And if anie shal be so proude as not to obey the commaundement of the Priest that shal for that time minister vnto the Lord thy God by the sentence of the iudge let that man die and so thou shal remoue euil from Israel and al the people hearing shal feare and take heed that hereafter they waxe not proude Thus far in the holie text generallie without al exception subiecting in cases of such doubtes as are recited al degrees of faithful men no lesse kings then others to the Priestes resolution Yea immediatelie order is giuen how their kinges which yet were not when that was writtē but afterward by their motion to be created should be elected that none could be chosen to rule ouer them beīg the people of God that were not true beleeuers and worshippers of him according to the ceremonies of their lawe and religion which lawes they might not take make or moderate them selues but receiue of the Priestes of the Leuitical tribe and therbie learne to feare God and keepe his wordes and ceremonies expresly also appointing and warning them or as it were couenanting with them and him whom they should create or haue for their king that he should not against Gods expresse commaundement bring backe at anie time his people into Egipt that is to say from the libertie of his faith and true seruice to the bondage of Idolatrie and false Religion Which condition was afterward to be implied in the receuing of anie king ouer the people of God and true beleeuers for euer Videlicet A conditiō implied in the creatiō of al Princes that they should not reduce their people by force or otherwise from the Faith of their forefathers and the religion and holie ceremonies therof receiued at the handes of Gods Priestes and none other Insinuating that obseruing thes precepts and conditions he and his sonne after him might long reigne otherwise as by the practize of their deposition in the bookes and time of the kinges it afterward appeareth wherof we haue set doune some examples before the Prophets and Priestes that annointed them of no other condition but to keepe and mainteine the honor of God and his true worship depriued them againe when they brake with their Lord and fel to strange Gods and forced their people to doe the like And this it was in the old law The authoritie of Priesthood in the nevv testament But now in the new testament in the time of Christs spiritual kingdome in the Church Priestes haue much more soueraigne authoritie Princes far more strict charge to obey loue Esa 49.52 Esa 60. and cherish the Church of which Church it was said by prophecie Kinges shal be thy Fosterfathers and Queenes thy Nurces And againe Kinges brestes shal nourish the euerie kingdome that serueth not the shal perish In which Church without faile is the supereminent power of Christs Priesthood Psal 2. who with his yrō rodde bruseth the pride of Princes that rebel against his Spouse and kingdome in earth like a potters potsharde Ierem. 1. and hath right in his Church ouer al kingdomes to plant and plucke vp to builde and destroy afore whom al kinges shal fal doune and al nations doe him seruice Math. 16. Now Christs Priestlie prerogatiue passing his owne regal dignitie much more excelling al other humane power of the world in most ample exact termes is communicated to the cheefe Priest and pastor of our soules Mat. 18. and secondarilie to the rest of the gouernours of the Church in other maner of clauses thē anie earthlie Princes can shew for their pretenced spiritual regiment Fie on that secular pride and wilful blind heresie so repugning against Gods expresse ordinance and yet is of wicked Sectmaisters and flatterers vpholden to the eternal calamity of them selues and of millions of others Ioan. 21. Now al Christs sheepe wthout exception be they Princes be they poore if they be Christian men are put to Peters feeding and gouernment Now the keyes of heauē be deliuered to Christs Vicar in earth Mat. 16. to let in to locke out to binde to loose to punish to pardon Heb. 13. Now we be commanded euerie one be we kinges be we Caesars to obey our Prelates and Pastors and to be subiect to them as to thos that must make accompt to God for our soules 1. Cor. 5. 2. Ioan. wherin what Christian Prince may except him self Now they haue ful authoritie to forbid vs the companie of Heretiques Ad Tit. 3. Blasphemers Idolaters and such like and not so much as to salute them much more not to obey them And lest anie man should thinke this power to be so merelie spiritual that it might not in anie wise be extended to temporal or corporal domage or chastisement of the faithful in their goods liues possessions or bodies being mere secular thinges therfore not subiect to their Pastors spiritual or Priestlie function it is to be marked in the holie Apostles first execution of their commissions authoritie Spiritual Pastors haue povver to punish corporally that though their spiritual power immediatlie and directlie concerneth not our temporal affaires yet indirectlie and as by accident it doth not onelie concerne our soules but our bodies and goods so far as is requisite to our soules health expedient for the good regiment therof and the Churches vtilitie being subiect to their spiritual gouernours Therfore S Peter Act. 5. being but a mere spiritual officer and Pastor of mens soules yet for sacriledge and simulation stroke dead both man and wife Act. 13. S. Paul stroke blind Elymas the Magician 1. Cor. 4 So did he threaten to come to his contemners in rodde of discipline So did he excommunicate a principal person in Corinth 1. Cor. 5 for incest not onely by spiritual punishment but also by bodilie vexation giuing him vp to Sathans chastisement As he corporally also corrected and molested with an euil spirit Himineus and Alexander for blasphemie heresie Finallie he boldlie auoucheth 1. Timo. 1 2. Cor. 10 that his power in God is to reuenge al disobedience and to bring vnder al loftie hartes to the loialtie of Christ and of the Apostles and Saints in this life 1. Cor. 6. Nescitis quoth he quoniam Angelos iudicabimus quanto magis secularia Knowe you not that we shal iudge Angels how much more secular matters In al which ther is no difference betwixt Kinges that be faithful and other Christian men who
with the rebellious states of Flaunders In Flāders or with the Apostata of Colen or other their correspondents wil come they partelie perceaue and may acknowledge therī as al other wise mē doe the mightie iust and prouident hand of God The secret miserie of English Protestātes When our Protestantes consider of thes thinges deeplie and attend the issue of al their extraordinarie proceedinges and as men out of al aime now and compasse of their intended cours can goe no farther without desperate ouerthrowe and hazard of al what miserie they may be in let wise men iudge how so euer thē selues couer their perplexed cogitations from the vulgar sort by telling them of faire wether and of their plentie of corne and cattle long reigne and prosperitie of her Maiesty aboue al Popes and Princes of her daies But the origine of al the former dishonorable desperate plottes and of the extreme feares and miseries The true origine of English miseries they manie wayes shew them selues to be in and indeed are notwithstanding the pretence of their prosperitie is their first fal from the God of their forefathers and the alteration of Catholique religion into this Caluinisme or Atheisme by which our Realme hath so long perished Though this Libeller and other English new writers no wiser nor better then Children or Beares that are offended with the roddes stones or staues wherwith they be beaten nether looking a◠the cause nor cheefe author of their punishment attribute their trobles or apprehended feares to the excommunication and to the godlie endeuours of Catholique Priestes instructing the people peaceablie to their saluation And how much this forsaking of holie Church Faith and communion of al Christian people displeased God and how vnwiselie it was done in respect of the temporal state and safetie of our Prince Countrie the same Lord God hath in their owne daies that were the authors therof reuealed as otherwise natural reason and experience if they were neuer so voide of conscience and religion might haue foretold thē But alas their owne particular aduauncement and infinite ambition which they thought should not haue so free cours if the old state of religion had continued ether brought them into errour of iudgemēt as it commonlie happeth or els which is no rare case nether made thē against their owne knowledge folowe that which was so pernitious both temporallie and spirituallie For who could not see though his iudgement reason Al mutations dāgerous but especially of Religion or reading were neuer so smal that al great alteratiōs in Common weales are dangerous Let but an attempt be made to change your temporal statutes and national lawes into the ciuil lawes change but your customes that now you be guided by in manie thinges change your forme of gouernment which is now a Monarchie into an other kind of regiment what infinite broiles would it bring But ther is no alteration so perilous as of Religion and of that Religiō which was planted by our first Apostles receaued from the mother Church of Christendome confirmed by miracles approued by al the lawes councels customes and tribunals of the Church for to be the only true worship of God and consonant to his sacred word wil. What counsaile could be more dangerous in the world then this They could not but thinke that the subiectes of the Realme so manie of them being Catholique so latelie reconciled to the Church and by publique Ambassie othe and promis to his Holines aduowed neuer to fal againe into Schisme could not but be much discontented They could not but see what hart-sore it would be to al thos that depended on the old honorable Cleargie to behold the depriuation and imprisonment almost of the whole order and an other fleshlie company intruded into their roomes whom no man almost liked of and sith are more and more taken and proued to be the filth of the land They were not ignorant that the Pope and Sea Apostolique now the secōd time so contemptuouslie forsaken could ether of conscience or dutie to his flocke or his owne honour The peril by excōmunication not vse one time or other the rodde of the Churches discipline which is Excōmunication against the offendors which how so euer they thought by errour of Religion they might contemne by power withstand yet they could not be so farre ouerseene that such Censures by which manie a mans conscience at home might be perced and of which anie forreine Prince abrode as time and aduantage serued him would perhaps make his profit might not seeme to them verie like to breed more trobles then were to be wished They looked not wel about them Consideratiōs against change of Religion in England if they foresawe not that their defection from the Pope who is most dearlie cōfederated with al the Catholike and mightie Kinges of Christendome might not breed a great alienation of their hartes from vs and an occasion of much inconuenience and danger to our Countrie Their wisdomes and experience of the diuers bloody conflictes foughten in our Fathers dayes for religion in Zwicherland and in our Countrie in K. Henrie the 8. and K. Edvvard the sixt late daies and the doubtful euent of such thinges might haue forewarned them of the like that might fal and sithence haue fallen as wel in England as Ireland where al the Countrie being in good wil Catholique they might easilie perceaue with what a general torment of conscience and danger of ciuil warre the new Religion were to be enforced vpon them Feare is neuer a sure nor long keeper of his maister And because no Prince ruleth his subiects so securelie by force and feare as by loue and liking how could they not conceaue that al Ireland and a great peece of England was euer to be interteined in subiection by power and plaine awe nothing by loue and sweetnes And which is of more perilous sequele in this case and ought most of al to haue bene by them foreseene is that the diuersitie of religion ioined with the censure and sentence of the Sea Apostolique may make such alteration in the opinions of manie otherwise most loial subiectes that diuers may seeme to obey onelie of feare and nothing of consciēce Which conscience of the subiectes doubtles is the onelie sure piller of the Souerains estate They should haue foreseene how manie persons of honour and qualitie for freedome of conscience and other discontentmēt grounded on religion were like to flie into forreine partes who might by zeale or miserie be so irritated against the causes of their banishment and occupiers of their liuelihoodes that their absence might proue dāgerous to their enimies state Whom they can not represse by calling them Fugitiues or such like names of vulgar reproch for that terrefied not the noble Prince Henrie the seuenth K. Henry the 7. grandfather to the Queenes Maiesty for pursuing the cruel Tirant and vsurper Richard the third whom he
this man was M. Kirkman M. Kirkeman an happie Priest also martyred for that he acknowledged him-self to haue reconciled certaine persons to the Catholike church For which likewise were put to death M. Thomson M. Harte and M. Threlkeld M. ThoÌ„son M. Hart. M. Threlkeld afterward in the same citie of Yorke neuer charged nor suspected of anie other treasons then of hearing Confessions absoluing and reconciling sinners to the fauor of God and to the vnitie of the Catholique churche againe which both in the Priest that absolueth and in the partie that is absolued they haue made to be the crime of les-Maiestie vnder this false and most vniust preteÌ„ce that al parties so reconciled are assoiled of ther obedience to the Q. and doe adhere to her enimie and admit forreine iurisdiction power and authoritie which is exercised in Confession for remission of sinnes Thes be the treasons and none other for which the blood of Gods Priests is so abundantlie shed in our poore countrie thes yeares Adde to thes the two famous confessors Ao. 1583. M. Slade M. Bodie M. Iohn Slade and M. Iohn Bodie who both by certaine interrogatories being driuen to say their mindes touching the Q. chalenge of supreme regiment ecclesiastical contrarie to the asseueration of this libeller set downe before for confessing their faith of the Popes spiritual soueraigntie and for denying her to be head of the churche of England or to haue anie spiritual regiment were coÌ„demned to death in publique iudgement at two diuers sessions and that at twise a rare case in our countrie the latter sentence being to reforme the former as we may gesse in such strange proceedinges which they perceiued to be erroneous and insufficient in ther owne lawes Wherupon one of them was executed at Winchester th' other at And ouer in the same prouince being neuer charged with disloyaltie or olde treasons as not onelie by the recordes of their arraignment and condemnation we are able to prooue but also by their owne speeches and by the whole action of ther Martyrdome The booke is intituled The Seueral executions of Slade and Body c. imprinted in London by Richard Iones 1583. which is put in print by one of their owne protestantes that was present and is witnessed by thousandes of others that both heard saw their deathes and iudgement I wil for examples sake alleage some thing out of the said printed pamphlet of that which was said vnto them by the enimie at their martyrdome Confesse your fault saith one of the cheefe * Sir VV. Kingsmel gentlemeÌ„ and ministers of execution ther present for satisfaction of the vvorld in the cause of your death to which the holie confessor I. Bodie answered after protestation of his loyaltie in temporal thinges Yovv shall vnderstand quoth he good people that I suffer death for denying her Maiestie to be Supreame head of Christes churche in England in causes ecclesiastical other treasons except they make hearing the holie Masse or saying Aue Maria treason I haue coÌ„mitted none So his happie companion M. Slade condemned for the same onelie cause was thus spoken vnto in the houre of his agonie The cause vvhy M. Slade and M. Bodie vvere murdered by one doctor Bennet a great minister of ther new congregation let not the Pope saith he that vnvvorthie Priest be preferred before thine ovvne natural Princesse vvho is the lavvful supreame head of the Church next vnder Christ So said this minister by whom we may not onelie perceiue vpon what statute and treason they were executed but also which in an other parte of this libel is without shame most boldlie denied Pag. 10. that indeed the Q. is commoÌ„lie of protestantes called Supreame head of the Church So their preachers in pulpit doe sounde owt daylie as al men know and their writers in bookes dedicated to her as M. Bridges M. Bridges against doctor Saunders and D. Stapleton and others doe tearme her expreslie Wherof the wiser sorte as we may see by this libel are so ashamed that they wolde haue it giuen out to strangers speciallie who wonder at the monstruous title that ther is no such thing chalenged of her or giuen her by the new lawes of Religion in England The protestaÌ„tes ashamed of their Head of the church For which cause and for that they had an intention streight to publishe at home and in forreine partes that none were put to death for anie such matter of faith or religioÌ„ they suppressed the said printed pamphlet of thes twoo mens martyrdome and punished the Author therof though he wrote in that point the plaine truth as he hard and sawe but not discretlie inough nor aggreable to the politique practise they had then in hand which was to perswade the world that none were put to death for their conscience nor that the Q. chalenged anie such title of Supremacie or Headshippe ouer the Church Pag. 10. which later point it seemeth conuenient to the politiques of our Realme to disauowe with such vehemencie in this libel as they geue vs the manifest lye for that we reproue them of it for thus they write vvhich title of headship of the Church the aduersaries doe most falslie vvrite and affirme that the Q. Maiestie doth novv vse a manifest lie and vntruth c. Wherfore of this matter I am inforced in this place to speake a word or two by the waye The truth is that in the first yeare and Parliament of the Q. reigne when they abolished the Popes authoritie and wolde haue yeelded the same authoritie with the title of Supreame head to the Q. as it was giuen before to her Father and Brother diuers speciallie moued by Minister Caluins writing who had coÌ„demned in the same Princes that calling liked not the â—earme and therfore procured that some other equiualent but lesse offensiue might be vsed Vpon which formalitie it was enacted that she was the Cheef gouernour asvvel in causes ecclesiastical or spiritual as ciuil and temporal And an othe of the same was conceiued accordinglie to be tendred at their pleasures to al the spiritual and teÌ„poral officers in the Realme by which euerie one must sweare that in conscience he taketh and beleeueth her so to be and that no Priest or other borne owt of the realme can haue or ought to haue anie maner of power in spiritual matters ouer her subiectes Which othe is compted the verie torment of al English consciences not the protestantes themselues beleeuing it to be trew of al trew catholiques as before it was deemed in her Father a lay man and in her Brother a childe very ridiculous so now in her self being a woman is it accompted a thing most monstruous and vnnatural and the verie gappe to bring anie Realme to the thraldome of al sectes Heresie Paganisme Turcisime or Atheisme that the PriÌ„ce for the time by humane frailtie may be subiect vnto al our religion faith worship seruice
Gentrie The persecution of Catholique Nobilitie Gētrie whom this Libeller saith They put not to death nor losse of their inheritance though they hould opinion for the Popes supremacie and defend that the Q. Maiestie ought not to be the gouernour ouer al her subiects in her Realme being persons Ecclesiastical vvhich opiniōs saith he ar neuerthelesse in some part by the lavves of the Realme punishable in some degrees yet such is their miserie we say that notwithstanding thes faire and false speeches of the enemy they be far more iniuried then the Cleargie euen themselues more vexed spoiled dishonored with fines mulctes bondes penalties imprisonmentes arreignements amongst theeues pretence of premuniries misprisions discontentments euil affections and cōtrarie religion to the state pursued by the vilest and most abiect men by Ministers spies and promotors assailed robbed in their owne howses and chased from the same into woodes yea sometimes into waters we speake of knowledge at length into banishment Which who seeth not how miserable a thing it is when their whole families must either perish of famine at home or begge in strange landes abrode in which case both their goodes are seazed on as the world knoweth and their possessiō◠fal to the Princes handes or into the fiste of some lost companion which shal vpon fauour obteine the gif◠to make spoile of the same And yet this good writer so nicelie to colour their crueltie towardes Catholique gentlemen setteth doune the matter as though cases of Cōscience Religion or of the sea Apostolique were but in some degrees in some litle part punished and not with losse of landes nor death at any time persecuted when he and al the world knoweth that they may and doe by thos wicked lawes of theirs disherite put to perpetual prison and to death diuers of the laytie We refer them to the worshipful M. Trugeons case who liueth in prison so many yeares of almes after the spoile and rapine of so goodlie possessions We refer them to the lay men put to death of late at Winchester and And ouer to so manie fled for religion of the best Nobilitie and gentrie wholie sacked and spoiled of al they possessed so many hundreds more vexed pilled spoiled at home as they haue not wherwithal to expel famine from them selues and ther families And which is yet more we tel you that ther can neuer a Catholique noble man in the realme if by anie shew of religiō or moderatiō in life he giue th'enimie the least suspicion in the world of his good affection that way be sure of his life landes and state one day For by one false pretence and calumniation or other they wil entrap him emprison him and in sin except God maruelouslie protect him they wil ouerthrow him and his whole familie and transferre al his honors sometimes to his cheefest enimies Yea al this often against the Princesse wil being led against her owne natural inclination to such thinges by the violent domination of certaine that ouerrule her and the whole Realme so as no Catholique can be sure of his landes or life longer then th' aduersarie list God knoweth we doe not amplifie in the sight of strangers the calamities of Catholiques in our countrie whos chaines dongeons spoiles flightes disgraces deathes if al the world could see with their eyes as we doe feele al the Princes Christian would take compassion and accompt our complaintes most iust and necessary Wherin our miseries are multiplied that such Libellers as thes The craftie cozonage of this Libeller doe by false reportes and misconstruction of our sentence in religiō guilefullie goe about to diffame vs with forrenners As for example when here this fellowe sayeth that ther be diuers gentlemen Catholiques in England that hold The Q. ought not to be gouernour ouer any her subiectes in her realme being persons Ecclesiastical and yet are not persecuted to death for the same c. For their prosecution and persecution I haue made it plaine before But for their holding of any such assertion I must and doe say that it is slaunderous and most vntrue For ther is a great difference to say she is not to rule the Bishops in causes Ecclesiastical or in matter of ministring the Sacraments preaching and doctrine and to say she is not Q. or gouernour ouer the Cleargie or that Priestes or Ecclesiastical persons be not her subiects For they are also bound yea euē monkes and religious as S. Chrisostome sayeth which this Libeller in an other place alleadgeth ignorātly to proue that in al matters such ought to obey their tēporal Princes they are bound I say to order and obedience of their kinges and to obserue their temporal and ciuil lawes made for peace tranquilitie and temporal gouernment of their people to doe them al honour and seruice in that behalf as the Libeller right wel knoweth that al Catholike Bishops and Prelates of the Church euer haue done and doe at this day both in our Realme and in al other Realmes abrode to their lawful Kinges yea to heathen kinges also though in matters of religion and of their spiritual charge neither Heathen nor Christian kinges be their superiours or ought to direct them but rather to take direction from them Thus then ouer and aboue al former recompted calamities by opprobrious tongues lying lippes and pennes we be persecuted for defence of our Fathers faith the Churches truth The cause wherof putteth the difference betwene our Martyrdome and the due and worthie punishmēt of Heretiques who shedding their blood obstinatelie in testimonie of falshood against the truth of Christ and his holie spouse and out of the vnitie of the same are knowē malefactors and can be no Martyrs but damnable Murtherers of them selues One onelie thing belonging to this passage is yet behind The protestant Martyrs hovv they vvere traitors which we must answere to breeflie The aduersarie telleth vs that the Martyrs of their sect in Q. Maries time denied not their lavvful Q. nor mainteined her enimies as ours doe A strange boldnesse to auouch a lye without necessitie which al the world can disproue at the first sight For how say yow Sir was not your Archbishop named here for the principal of al your Martirs cōuicted cōdemned opēlie of highe treason Cranmer euen for waging souldiars for Duke Dudley a hateful name to England since Henrie the seuēthes tyme euer aspiring but stil infortunate to it self and followers against the Princesse that was then and her Highenes that is now Was not your next Martir Superintēdent Ridley Ridley an high traytor publiquelie preaching and proclaming at Paules Crosse in London both Q. Marie and this Q. to be bastardes and to haue no right title to the Croune Sandz Did not your famous superintēdent now of Yorke yet no Martir how so euer he hath suffred of late some heauie Crosses for other causes of homelie qualitie boldlie publish the same in
auowe before God seing we are now inforced to treate of thes affaires that whatsoeuer we haue said or shal say in this our defence or remonstrance touching the former articles and demandes about the Bul A protestation before the entraÌ„ce to the treatie of the former demandes about the Bul. nether hath bene nor shal be by vs anie wise spoken meÌ„t or applied against our natural Princesse or couÌ„trie how soeuer anie suspicious malitious or guiltie mind shal peradueÌ„ture conster or apply the same Nether shal the matter be otherwise treated of by me in this place but in such general termes as the schooles vse without touching anie particular person now liuing referring the applicatioÌ„ of al to Gods Church and to the cheefe Pastors therof and to the conscience of euerie good Christian reader to whose handes this booke may chance to come As on thother side we wil not busie our selues to defend euerie priuate mans writing or actioÌ„ concerning the matter of th'Ecommunication but wil without partialitie â—nd personal quarel for a common Apologie of vs al â—eclare and prooue thes assertioÌ„s of the Popes power â—nd superioritie ouer kinges in cases of Heresie Apoâ—tacie and other like to be agreable to Gods word â—nd not treasonable nor vndutiful to anie Prince or State in the world but beneficial to al and euery common wealth vnder Heauen whos gouernment is coÌ„teined within the prescript of Iesus Christ our Redeemers law But first before we come to the declaration of Catholique doctrine concerning Churches authoritie in censuring deposing Princes for matter of ReligioÌ„ The Protestantes opinion and practise for depositioÌ„ of Princes in case of false Religion it shal not be amisse perhappes to set doune the iudgment and practize of Protestants in the same case which though it weigh litle or nothing with vs as being altogether both done and spoken of seditious and partial affection to their Heresie and against the lauful Magistrate of God yet th' aduersarie seing his owne Masters against him shal wel perceaue that the resisting of Princes and Magistrates in cause of Religion as also the subiects taking armes for their defence in such a case is no way to be accounted treason but most lauful according to their new Ghospel And first their grand-maister Io. Caluin putteth doune his oracle In Dan. cap. 6. Ver. 22.25 as a conclusion approued of their whole sect and confraternitie in thes wordes Abdicant se potestate terreni Principes dum insurgunt coÌ„tra Deum iÌ„mo indigni sunt qui censeantur in hominum numero Potius ergo conspuere oportet in illo rum capita The doctrine of Father Caluin quà m illis parere vbi sic proteruiunt vt velint spoliare Deum suo iure c. Which in English is thus Earthlie Princes doe bereaue them selues of al authoritie when they doe erect them selues against God yea they are vnworthie to be accompted in the number of men and therfore we must rather spit vpoÌ„ their heades theÌ„ obey them when they become so proude or peruerse that they wil spoile God of his right to the same place I further referre the reader for his instruction For declaration of which text and for cutting of al cauillation about th'interpretatioÌ„ of his wordes their brother Beza shal speake next who alloweth highly commendeth in writing The doctrine of brother Beza the fighting in France for religion against the lawes and lawful K. of that Countrie saying in his epistle dedicatorie of his new testament to the Q. of England her self In editione An. 1564. That the Nobilitie of France vnder the noble Prince of Condey laid the first foundation of restoring true Christian religioÌ„ in France by consecrating most happilie their blood to God in the batail of Druze Wherof also the Ministers of the reformed FreÌ„ch Churches as their phrase is doe giue their common verdict The opinion of the Congregation Art 39. in the confession of their faith thus We affirme that subiects must obey the lawes pay tribute beare al burthens imposed and susteine the yoke euen of infidel Magistrates so for al that that the supreme dominion and due of God be not violated Zvvinglius likewise a cater-cosen to the Caluinistes in religion The senteÌ„ce of Zuinglius lib. 4. Epist Zvvinglii Oecol fol. 186. writeth thus If the Empire of Rome or what other Soueraigne so euer should oppresse the sincere religion and we necligentlie suffer the same we shal be charged with contempt no lesse then the oppressors therof theÌ„ selues wherof we haue an exaÌ„ple in the fiftenth of Ieremie wher the destruction of the people is prophecied 4. Reg. 21 for that they suffred their K. Manasses being impious and vngodly to be vnpunished And more plaine in an other place When kinges saith he rule vnfaithfullie and otherwise then the rule of the Gospel prescribeth Art 42. explanat Fol. 84. they may with God be deposed as when they punish not wicked persons but speciallie when they aduaunce the vngodlie as idle Priests c. such may be depriued of their dignitie as Saul was And what our English Protestants writ or thinke of this matter you shal wel perceiue by their opinioÌ„ high approbation of Wiats rebellion in Q. Maries dayes wherof one of their cheefe Ministers called Goodman thus speaketh in his Treatise entituled Goodmans opinion Cap. 14. a pag. 204. ad pa. 212 Hovv superior magistrats ought to be obeyed VVyat did but his dutie and it vvas the dutie of al others that professe the Gospel to haue risen vvith him for maintenance of the same His cause vvas iust and they al vvere traitors that tooke not part vvith him O Noble VVyat thovv art novv vvith God thos vvorthie men that died for that happie enterprise c. What the Scottish Ministerie defineth in this question is plaine The iudgement of the Scottishe Ministrie Io. Knokes Ibidem pag. 77. by the verdict of Iohn Knokes their mightiest Prophet the argument of a treatise of this matter being set doune by him self thus Yf the people haue either rashelie promoted anie manifest vvicked person or els ignorantlie chosen such an one as after declareth him self vnvvorthie of regiment aboue the people of God and such be al Idolators and cruel persecutors most iustlie may the same men depose and punish him So Luther also the Protestants Elias being asked his opinion of the Almans coÌ„federacie The opinioÌ„ and definition of Luther Sled Hist lib. 8. made at Smalcalde against Charles the fift their lauful noble Emperour answered That in deed he vvas in doubt for a time vvhether they might take armes against their Supreme Magistrate or no but aftervvard seing the extremitie of thinges and that Religion could not othervvise be defended nor them selues he made no conscience of the matter but ether Caesar or anie vvaging vvarres in his name might be resisted Sledan also recordeth that the Duke of Saxonie
honorablie notwithstanding he was an annointed king and in possessiō of the Realme deposed of the croune They should haue made their accompt before alteration of religion that ther would rise therby Dissentiō in religion deadlie implacable diuision among the subiectes and pernicious difference betwixt the dearest frendes and neerest kinsfolkes no dissention nor hatred being so capital and deadlie as that which cometh of contrarietie in Faith and worship of God And the vnitie of Christes Church being once broken that the Protestantes them selues should be combred with infinity of sectes and opiniōs pernicious to the state Wherof no doubt they should haue receaued good proofe and lamentable issue ere this had not the heades as wel of the rulers as of the Puritanes Anabaptistes Brethrē of loue and other sectes bene so fullie and fearfullie attent vpon the Catholiques and their endeuours But the aduersarie telleth vs that they haue gone through al thes perils and haue had so manie victories against what enimies soeuer at home or abrode and that therfore al was wiselie done and luckelie To which we say that if al proue wel in the end it is better for them and that it is not so properlie perteining to prudence to escape dangers when they fal which good luck fond men also sometimes haue by fortune as to preuent and prouide that no dangers fal and to flie from such thinges wherof euident perils must needes ensue But in this matter of Religion God him self also hath checked their worldlie purposes and conceiptes maruelouslie The Heretiques expectatiō deceaued about extinctiō of the Catholique religion For wher they had thought by seueritie of such strāge lawes as were neuer made in anie common wealth heathen or Christian by putting al the old Prelates into prison and wearing them away by yeelding al Churches pulpites schooles offices honours and commodities to men of their owne sect and creation and by what other extremitie policie or diligence so euer to haue in a few years extinguished the name and memorie of faith Catholique they now yearlie and daylie find the number zeale constancie patience and knowledge of the children of the Catholique Romane Church so to encrease in al orders sexes degrees of men that they may see and confesse that Digitus Dei est hic and that if they persist Exo. 8.19 Mat. 27.64 Nouissimus error ipsorum erit peior priori Once they shew them selues to be so terrified by God in the blood death of so manie Martirs which they in a kind of extreme desperate obstinacie and obduration doe dailie kil yet are so appalled by the truth and the common sense of al men that they dare not or are ashamed to execute them for religiō wherby euen now in the vaunt of their wealth peace and prosperitie they shew such extraordinarie feares as is wonder to behold Wherin their miserie is so lamentable as we conster it the perplexitie which God hath driuen them vnto The extreme feares of English Protestāts so terrible that ther is not a poore Priest can enter to say Masse but they imagine he bringeth their destruction Ther can not a ship appeare in anie coast nor anie Princes preparation for his owne affaires but it is for inuasion of the Realme Ther can be no College founded to releeue mens banishmēts abrode no intertainment giuen to anie Catholique ether in cāpe or court The speech of the Ievves Iohn 11. but al is against their state euerie man crying out Quòd venient Romani tollent locum gentem nostram So long as our Realme was in the vnitie of the Catholique Church and liued ether in iust warres or honorable peace with our neighbours was ther anie such extreme feares of present inuasion was ther such mustering such diligent watch and swearing against the Pope at euerie porte such examination of passingers such a doe generallie and such mistrust of the subiectes fidelitie such ielousie ouer al men as though the whole Realme were a Campe that feared and expected euerie houre some secret Camisado Is this the felicitie securitie that the Libeller so much glorieth of wherof he saieth other countries wishe some part Surelie a moderate fortune with securitie is without comparison much better then al the pleasures in the world with perplexitie And it seemeth by outward signes that ther is no Nation in Europe which standeth this day in so doubtful termes as ours doth Woe be to our sinnes therfore Which we say not vpon anie likelihood of anie such present dangers as seeme there now so extremlie to be feared or for that the Priestes of God or other Catholique men can possiblie be anie cause therof which is indeed no more but this Psal 52.6 Deum non inuocauerunt illic trepidauerunt timore vbi non erat timor God onelie hath driuen them vnto it to giue them some sense of their miserie and some remorse of their reuolte from him and motion of repentance But our consideration is speciallie of the dreadful and most desperate case our whole Countrie euerie order and eche particular man therof is in The dāger of the Realme by vncertaintie of the next inheritour by the vncertaintie of the next heire to the Crowne yea by the certaintie of most bloodie ciuil forreine warres among such a number of Competitours such diuersitie of religions such ambitious spirits that alredie make their packes and complots for the same al our rest peace and felicitie what so euer depending vpon a few vncertaine dayes of one sole persons life wel growen in yeares subiect to casualties and vnder the hand of the omnipotent Lord that taketh away when he listeth the spirits of Princes and is terrible vpon the Kinges of the earth It were to miserable for anie noble or gentleman or other person ether of possession wealth or issue in the whole land not to knowe or not to care to whom his liuelihood should descend after him but to prouide for his owne time onelie to let them goe by the eares and skamble for it afterward Farre more miserable vnnatural and lamentable it is to see such a noble whole Realme and publique state driuen to thes straites and incomparable distresses that almost it looketh for no longer life and being and no person subiect therunto for longer peace wealth and vse of their owne goodes then her Maiesty liueth that is to say for ten twentie moe or lesse years as it pleaseth God to allot her Which thing being an euident demonstration and palpable proofe of our greatest calamitie the deceiptful aduersaries shame not to turne the same not-with-standing to the high commendation of their gouernment telling the people how happie they be by the same and how needfullie they haue to pray and prouide for the preseruation of her Maiesties person by whos onelie life they enioy so great felicitie afterward al to be in extremes Which the Counselours them selues sticke not to confesse and publish