folowing Math. 5. And thos men in such a case are onelie wise and godlie Councellours her Maiesties true subiectes and worthie members of the Common-wealth that humblie exhort her Highnes not to be beguiled by her present fortune or to thinke obstinate and forcible resistance of the Pope or Churches sentence of Excommunication True and good councel to her Maiestie to be her most securitie but to see what Theodosius the elder did whē he was excommunicated by S. Ambrose to remember how Theodosius the yōger behaued him self in the cause of S. Chrisostome for whos vniust banishment the said Emperours father and mother were excommunicated Lib. 10. trip hist cap. 18. 26. to consider wel what the end of the controuersie was betwixt King Henrie the second and the Pope and Bishop of Canturburie in his time and afterward betwene King Iohn and the Sea of Rome and Cleargie in thos dayes That al thes in fin as mightie Princes as they were yeelded and reconciled them selues to the Sea Apostolique A thing that after a litle heat or headines of yong Princes be past was and euer shal be found in fin the onelie sure and honorable way before God and the world to keepe them selues and their Realmes from perdition Which danger her Maiesties father in whom this reuolt of our daies and Countrie beganne both afore once or twice The meaning of K. Henrie 8. for reconciling him self to the Sea of Rome and speciallie towardes his death sawe and earnestlie sought to auert from his posteritie by the like reconciling him self to the Church Which yet through Gods iudgementes he had not time to accomplish in him self but was atchiued afterward most honorablie in his eldest daughter not onelie for consciēce sake otherwise but especiallie for effectuating her said fathers great desire therin as some of her cheefe Councellours to whom he had cōmunicated his mind in that matter did publiquelie testifie to the whole Realme at Paules Crosse Would God our sinnes and the Realmes could suffer her Maiesties wise Councellours to consider of the case with such sinceritie as were requisite for them selues and vs al who by their better or worse election in this one matter are like ether to be long happie or vnhappie for euer We trust the intollerable flatterie of this Libeller or other like telling her Maiesty Hovv al temporal princes haue superiours that she hath no superiour but God none aboue her but the Almightie none that she need to feare or care for but him and therfore that she hath not to regard anie sentence of Pope or others can much moue anie of their wisdomes this being a most shameful Heresie vntruth that a King hath no superiour in matters of his soule conscience When not onelie the general Pastor of the whole Church is his superiour if he be one of Christes flocke or fould al the sheepe wherof without exception by our maisters expresse sentence were committed to Peter his successours feeding and gouernment but also other Prelates of his owne kingdome that haue charge of his soule to whom likewise he oweth al Christian obedience in spiritual affaires no lesse then the poorest man in the Realme For kinges were not excepted from S. Paules rule and admonition giuen to al the faithful in thes wordes Obedite praepositis vestris subiacete eis Heb. 13. Obey your Prelates and be subiect vnto them wherof he yeeldeth immediatelie the cause For that they vvatch as being to render accompt of your soules If Princes then haue soules they must needes be vnder the accompt and charge of Prelates if they haue Prelates they must obey them and be subiect vnto them if they be bound to obey them and be subiect vnto them they must acknowledge them for their superiours How then say thes wicked flatterers that Kings Queens haue no superiors none to be subiect vnto but God That they be the cheefe eue◠in causes ecclesiastical in matters of religion soule and conscience within their Realmes That neither Pope nor Prelate can excommunicate them or vse other discipline for correction of them when they fal from their faith If Theodosius the Emperour had had such bolsterers of his pride about him or so litle grace and wisdome as to haue giuen eare to them The exāple of Theodosius he would litle haue esteemed S. Ambrose authoritie sentence and censure against him But he was more happie and Christian then to plead his superioritie in such matters aboue his Bishop or to chalenge exemption or impunitie in this world for what so euer he did or beleeued and onelie to be reserued to God And it is a singular note of irreligiositie in our dayes that thes prophane Heretiques godles persons doe prefer humane thinges before diuine the regiment temporal before spiritual the bodie before the soule earth before heauen Regalitie before Priesthood and this life before the next and al eternitie Which is an euident demonstration that al tendeth in this Heresie to plaine Paganisme and Epicurisme esteeming and admiring none but such as be in worldlie height power dignitie that can yeeld them thes transitorie honours pleasures and preferments The sayings and doings of ancient Fathers in this case But the truth of this matter may and ought to be learned partlie of the old glorious and most excellēt Doctors and Bishops of the primitiue Church and partlie by the behauiour of the first great Emperours and Kinges that were professours and defendours of the Catholique faith VVhat is more honorable saith S. Ambrose then that the Emperour be called a child of the Church Epist 33. for a good Emperour is vvithin the Church and not aboue the Church And S. Chrisostome admonishing Priestes of their dutie in keeping from the holie altar great offendours expreslie warneth them to vse their authoritie therin euen towardes Kinges or what soeuer they be VVhether saith he he be Duke Prefect or crouned Prince that vvould vnvvorthilie approche Hom. 60. ad Popul 83. in Math. forbid him thy authoritie povver is greater thē his So S. Gregorie Naziāzene speaketh to his owne Emperour The lavve of Christ hath made you subiect to my povver and to my tribunal for vve haue our soueraintie Orat. ad Ciues Nazianz. and that more excellent and perfect vnlesse the spirit should subdue it self to the flesh and heauenlie thinges yeeld to the earthlie VVhich my libertie of speech I feare not O Emperour but thou vvilt allovve seeing thou art an holie sheepe of my sacred fold and a pupil of the great Pastor and vvel instructed by the holie-Ghost from thine infancie Also S. Athanasius plainlie auoucheth and proueth the Emperour Constantius the Arrian Epist ad Solit. vit degent to be the precursor of Antichrist in that he made him self iudge superiour in causes ecclesiastical ouer Bishops and that his arrogated preeminence and exercise of iurisdiction in such matters which our gentle
that then were arraigned with him in iudgement as conspirators in one and the same treason before they met ther together at the barre nor euer knowen to the witnesses them selues The same serued against M. Shert that had not bene in ether place of manie years before Against M. Briant also and M. Richardson that neuer had bene in Rome nor in Remes of eight monethes before the time wherin the false witnesses fained the conspiracie to haue bene ther contriued Yea and against father Bosgraue it serued also that was neither Seminarie man nor sent by the Pope or Superiour nor acquainted with anie other English Priestes that returned home nor of the cause of their coming hauing bene so long absent in the North-partes of the world that he had in maner forgotten his owne language repairing home him self for his health onely and yet al or the most part of thes men being so different amongst them selues in age life state calling place of abode time of absence from their countrie and in the cause maner purpose of returning were condemned together at one barre for one and the self same particuler treason for coÌ„spiriÌ„g forsooth her Maiesties death at Rome Rhems such and such dayes which in it self hath most manifest contradiction But yet when thes things were for the impossibilitie of the fact laid doune and opened at the barre by the holie CoÌ„fessors them selues it preuailed nothing though otherwise also the euidence were giuen by such persons and of such matters as it was nether possible nor credible that they could be guiltie It was found sufficient for their condemnation that they had kissed the Popes foot that they were his scholars and had receaued Viaticum from him that they had seene or spoken with Cardinals in Rome and were made Priestes ether ther or at other places and finallie sent home by authoritie of their Superiours accompted enimies in the present state of our Countrie Which thinges together with the partial vnwonted and vnlawful dealing vsed in the proceeding of that day of their iudgement and the knowen innocent qualitie trade of the persons cleareth them against this Libel and al other false accusation whatsoeuer The protestations of the coÌ„demned at their deathes But most of al euery ones sincere protestation in the houre of their honorable conflict and Martyrdome that they were ignorant of al conspiracies and most innocent of that for which they were condemned in particuler cleareth theÌ„ throughly in the iudgment and conscience of euery reasonable man seing it is not probable that such men would against their consciences and against the truth haue auouched a falshood at that instant to the present and â—uerlasting perdition of their soules which would not relent in anie point of their faith to saue onely their temporal liues And this is also an inuincible proofe of their innocencie and that al was for Religion and nothing in truth for treason that yf they would haue confessed the Q. to be their Cheef in causes spiritual or haue relented in their religion they should haue had life and perdoÌ„ which was profered to euery one of them not onely at th' execution but often before Yea for once going to their heretical seruice any of thos whoÌ„ they pretend to be so deepe traitors might haue bene quit with fauour as also with great thaÌ„kes goodlie preferments And plaine it is An euident reason that now at the houre of their death being past further feare of mans lawes yf they had ment any thing against the Q. person or had receaued order by their Superiours or had thought it agreable to their spiritual profession to deale in other matters then religion and conuersion of soules by preaching persuasioÌ„ praiers other preestly means they might haue spoken their mindes boldelie now at their passage and departure from this world M. Iames Laborne put to death at Lancaster as since that time we vnderstand that a certaine worshipful lay geÌ„tilman did who protested both at his arreignement and at his death that her Maiestie was not his lauful Quene for two respectes the one for her birth the other for the excommunication her Highnes hauing nether sought dispensation for the first nor absolutioÌ„ for the second But none of al our Priestes made any such answere nor otherwise vttered any vnlawful speach that might ether offend her Maiestie or the state present irritate enimie or scandalize frend Al their confessions both voluntarie and forced by torments ar extant in the persecutors handes is ther any word soundeth or smelleth of conspiracie They haue al sortes and sexes of Catholikes in prison for their faith Confessions of Catholiques and diuers honorable personages onely vpon pretence of dealing and conuersing with them hath any one of al the Realme in durance or at libertie by faire meanes or foule confessed that euer ether Priest or Iesuite perswaded them in Confession or otherwise to forsake the Q That euer they were absolued on that condition That euer they receaued Agnus-dei at their haÌ„des or other spiritual token for earnest or prest to rebel and ioine with the enimie as this slaunderons Libel doth not so much auouch for that were intollerable as by guileful art insinuate without al proofe or probabilitie Wherin as at the place of their iudgement the Magistrate professing that nothing should be preiudicial vnto theÌ„ that touched onelie their religioÌ„ yet indeed had no other matter for their conuiction but the functions of their order Priesthood so this Libeller now pretending their treasons to be old and of an other sort and acquiting them for their Romish tokens ceremonies bookes beades and opinions as he speaketh yet coÌ„ninglie windeth him self about in wordes and onelie condemneth them in the end for the same not as capital forsooth in them selues but as seruiceable to the Pope and appliable to the benefite of rebels at home or abrode So coÌ„ninglie they play in such mens liues and deathes as our countrie was vnworthie of But now when thes innocent persons were condemned and so manie of them as they thought was necessarie for their practize MachiaueliaÌ„ Policies executed because they perceiued great scruples and suspitious conceites to rise in al mens hartes and heades about the fact and vnwonted proceeding no man ether so euil or ignorant as to take theÌ„ guiltie of thos crimes wherof they were appeached and euerie man not so wise as to spie that it was done of necessarie policy without much regard of Conscience or diuinitie knowing also that one Iohn Nichols a Minister and protestaÌ„t who gaue the first false ouerture of this sinful stratageme touched by God absented him self at their condemnatioÌ„ and death and afterward cried the innocent men mercie vpon his knees In Roan 1583. confessing both by word and letter authenticallie recorded that partlie vpon his motion they had condemned innocent blood and that him self was forced by certaine persons in authoritie whom for honor sake we
Cābridge as also your confessor Iewel of Salisburie had done the like in Oxford if he had not bene in time preuēted Were not al the packe of your Protestantes confederated or acquainted wyth Wiates conspiracie and open rebellion against their Prince and Countrie This is proued by their ovvne testimonie herafter with other wicked attemptes against the state of that time as they haue bene sithe wel neare against al the states and Prouinces Christened But of this you must needes heare more anone But it is a world to see the cunning winding of this Libeller for being ashamed as it seemeth or els in doubt of that which he had boldlie affirmed before now cometh to foist in a word to salue al as he thinketh and that is Anice shift That at their death they denied not their Q. c. And in such deceipt-ful cobling in of wordes he passeth no line lightlie without fraude But for answere herof we say that what they did at their death or the day after God knoweth but it is plaine that in their life they were notorious Rebels as most of that sect be And how manie of our men I pray you Sir of whos liues deathes so great nōbers can beare witnes denied their obedience or meeklie prayed not for the Q. at the verie place and tyme of their execution Euerie one of thē as they liued exemplarlie for dutie and loyal behauiour to al their superiours both temporal and spiritual so yeelded they their happie life and blood in al Apostolical patience peace and meeknes for the faith wherin they our countrie and al conuerted nations in the world were baptized for the verie same beleefe wherin th' olde glorious Martirs of Godes Church gaue vp their liues This Faithe this Church this Cause seuereth our true Martyrs from the notorious malefactors of the contrarie side And so giueth vs iust cause to cōplaine of persecution and th'enimie no reason at al of what number name obstinacie age or qualitie so euer they be that haue suffred for their Heresie THAT OVR PRIESTS AND CATHOLIQVE BRETHREN HAVE BEHAVED them selues discretlie and nothing seditiouslie ī their ansvvers to the questions of the Bul of Pius Quintus and that they can not laufullie be pressed nor put to death as traitors by the true meaning of th' olde lavves of the Realme for the same vvith examination of the six Articles proposed about the said Bul. CAP. IIII. IN times of heretical regiment wher Politiques haue al the gouernment though Religion be sometimes pretended as a thing wherof they make their aduauntage for th' affaires speciallie entended yet indeed the first and principal care is of their temporal state so consequentlie of the Princes and their owne wel being in this life the lote wherof The differēt gouernment of Politiques and of true Christians they often preferre with Esau before the weal of the world to come the blessing of Iacob or the kingdome of Christ which is his reigne regiment spiritual in the Church the howse of his glorie our saluation in earth Contrariwise in Christian Catholique common wealthes the cheefe respect is euer was as it ought to be of the honor of God the good of holie Church the saluation of the soules of their people and so to passe through thes secular thinges as eternal ioyes be not lost and put in hasard In which difference of thinges you shal easilie perceiue that in the dayes of disorder errour the faultes done against the Prince or so said to be done are far more odious and punishable then what so euer is directlie done against God against the Common wealth then against the Church against the bodie then against the soule more adoe about Caesars tribute then about Gods due As in the time and regiment of Hieroboam when al the care was how to manage matters so The gouernmēt of Ieroboam that the kingdome of Israel might be seuered from Iuda and so established in it self that no spiritual vnion by worship in Hierusalem might reduce the deuided tribes to their former state againe and al thīgs tendīg to that reuniō were greuouslie punished but matters of faith religion wholie contemned In our countrie when God and his kingdome had the first place the terrene state the second as in truth it ought to be wher it is otherwise whatsoeuer is pretended Christ hath no place at al then were the crimes committed against God first and principallie punished as blasphemie schisme and such like and secondlie treasons and trespasses done against the Prince countrie whereof Q. Maries dayes and regiment may be an example when without the forgerie of new or false treasons the latelie named Archbishop and other principal heretiques being conuicted of cōspiracie open traiterous actions might haue iustlie suffered for the same but yet were rather burned for Heresie as for their more heinous crime and which a Christian Prince ought to regard far more then anie thing committed against his Regalitie But now and euer when the Superioritie temporal hath the preeminence the spiritual is but accessorie dependent and wholie vpholden of thother errour in Fayth is litle accompted of what so euer their pulpit men to make them selues and their patrons sport bral of such matters and al our doings endeuours and exercises of Religion are drawen to treasons and trespasses against the Queene them selues protesting in al their doings that they medle not with vs for our doctrine what-soeuer therby ether insinuating that our religion is true and in deed by the iudgement of their owne conscience not punishable or els that they care not for it nor what we beleeue no further then toucheth their Prince temporal weal wherin yet they wipe so hard as they draw blood For finding no errors heresies A nevv deuise of our Persecutors or false opinions concerning God his worship worthie to cōdemne vs of being ashamed of their statutes of new treasons as it seemeth they haue found out a new fault and a terme for the same not vsual ether in writers of our schooles and diuinitie or in their owne lawes which they cal trayterous assertions treasonable malicious opinions against the Q. as in a former like pamphlet euil affection or euil disposition towardes her Maiestie which is now the onelie and proper point they pursue against vs both in iudgement and writing For which as of late they haue put diuers to death so by the same they trie as they say whither Papistes be traytors or no and accordinglie to vse them And for better trial therof they propose vnto al men whom they list make away or otherwise indanger certaine demandes which in effect are thes that ensue Whether the Bul of Pius Quintus against the Q. Maiesty be a lauful sentence and ought to be obeyed by the subiects of England Demandes proposed to Catholikes for their intrapping Whether the Q. Maiesty be a lauful Q. and
could not answere of the sense or force therof nor be guiltie of anie crime towardes her Maiestie conteined in the same no nor should euer haue much thought or heard of it had not the other now reuiued the matter One or two answered that they were not so learned as to discusse ex tempore al thos matters conteined in their demaundes but that they esteemed of al in general as the holie Catholique Church teacheth which is said they the Romane Church Some said ther were or might be causes as if a Prince should fal to Apostasie Arrianisme or such like that deserued excommunication depriuation in which case the Pope might discharge the subiects from their obedience but of the Q. particular case they would not talke at al. To be short some being demaunded what they would doe or aduise others to doe if the matter should come to batail for Religion as it fel out in Ireland answered they would doe when that happened which they trusted would not so chaunce as good priests ought to doe that is pray for peace and that truth and iustice in warre might preuaile In al which you see on th' one side how carefullie al men eschewed to vtter their opinions in anie other wordes but such as could in truth no way giue offence to the Q. or state on th' other into what maruelous perplexitie the ministers and mainteiners of heresie ar brought that cannot but by such violent meanes be secure in their sect nor vphold their soule practizes against God the Church and their owne Countrie Let our Christian brethrē of al nations iudge of the causes meanes and measure of our calamities We neuer procured our Q. excommunication we haue sought the mitigation therof we haue done our allegeance not withstanding we haue answered when we were forced vnto it with such humilitie and respect to her Maiesty and Counsel as you see no man can charge vs of anie attempt against the Realme or the Princes person The vnreasonable dealing of our persecutors Yet not content with this they wil knowe what we wil doe hereafter if such or such a thing should chaunce they wil sound al the Catholiques hartes in the Realme which is more then Antichristian violēce they wil punish them as traitors by death most cruel for their onelie thoughtes Yea which God him self doth not for future faultes neuer committed nor perhappes euer like to come to passe Which search of mens future factes or intentions wherof them selues haue neither knowledge nor rule before hand is vnnatural intollerable and to common wealthes most pernicious were able to make al the Catholiques of the Realme to be wholie desperate not finding their loyal behauiour shewed in al kinde of office and seruice to their Prince sufficient to saue their liues but may be examined of thes captious and deadlie chapters of their inwarde opiniōs and purposes to come when the Magistrate or anie mans one powrable enimie list require it Especiallie now whē their vulgar ministers giue it out generallie that al thos whom they cal Papistes be in their hartes traitors and this Libeller sayth thos foresaid questions are most proper to trie them Into such thraldome of bodie and soule hath that barbarous heresie brought vs them also into thos hazardes of their state which they pretend to be the causes of thes their so extraordinarie proceedinges as may be thought were neuer before vsed nor lauful by nature or custome of anie Ciuil countrie in earth Some such demaundes the Scribes and Pharesies and other of the Iewes sectaries The proceeding of the Ievves vvith Christ proposed in times past to our Sauiour to intrap him ī speech to driue hī to vtter some treasonable wordes or cōceipt agaīst the Emperours regalitie ouer the people of God which they presumed to be euil thought of of diuers and speciallie of the better and more exact zelators of the lawe notwithstanding that ether for feare or other causes euerie one semed in al exterior offices to obey Of which tempting questions though Christ by his diuine wisdome easilie discharged him self neuerthelesse they ceased not stil to exclame Hunc inuenimus prohibentem tributa dare Caesari as others did afterward the like of S. Stephen and S. Paul and euen so now our English Saduces are not satisfied but by blood neuer resting til they haue pressed or suckt out something at least for mens intentions or other casual euentes to come that may sound against their duties to the Q. Such is our present menage of state in England into such termes are we brought of extremitie When al other pretences practizes forged crimes and false witnesses against Priests or Catholiques doe faile then are thes made iust quarels of their death and the highest treasons in the world viz to affirme vpon their vnreasonable and importune demaundes that if which God forbid the Q. by supposal should fal to Arrianisme Apostacie or Atheisme whervnto mans frailtie is subiect she might be depriued and her subiects discharged of obedience to her this is the onelie treason which they haue tried out of Catholiques Which for al that in truth cannot be treason how plainlie or voluntarily so euer it were spoken much lesse being wrested out by commandement and subtile drift of interrogatories The Libeller saieth nothing is punished in vs for question of Conscience or Religion The questiō of the Popes Supremacie a matter of Diuinitie and not of State but yet this is such in the sight of al resonable men in the world For it is a mere matter of Diuinitie if not defined for vs yet at least disputable in schoole as them selues wil confesse It concerneth the Popes supremacie and power Apostolical for which this Libeller affirmeth and repeateth often that none be endangered of life or limme in England This proposition I say or anie other equiualent to it viz. That the Pope hath power to excommunicate or depriue a Prince in case of Heresie or Apostacie and consequentlie to absolue his subiects from their othe and obedience to him or to stand in defence of them selues and the Catholique faith against him cannot be proued treason by the statute of Edward the third vpon which onelie he sayeth we be condemned for traitours Who so euer should auouch the same in anie Christian countrie in the world or in our owne countrie in the time of the said K. Edward had held the same opinion should not nor could not haue bene conuicted of treason treasonable assertion or euil affection to the Prince or countrie because it standeth with the honor and safetie of the whole common wealth and the rulers therof so far to be subiect and obedient to Christ and his Church that they count them selues no longer to stand or reigne rightfullie then they stand and reigne for the aduauncement of Gods truth and kingdome in earth which is his Church What treason had it bene to Q. Marie whos regiment for an exāple of their greefe
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
al in that they haue submitted them selues and their scepters to the sweet yoke of Christ are subiect to discipline and to their Pastors authoritie no lesse thē other sheepe of his fould And although the state regiment policy power temporal The Ciuil gouernour subiect to the spiritual amongst Christians be in it self alwayes of distinct nature qualitie and condition from the gouernment Ecclesiastical and spiritual common weath called the Church or bodie mystical of Christ and the Magistrat spiritual and ciuil diuers and distinct and sometime so far that th' one hath no dependance of th' other nor subalternation to th' other in respect of them selues as it is in the Churches of God residing in heathē kingdomes and was in th'Apostles times vnder the Pagane Emperours yet now where the lawes of Christ are receiued and the bodies politique and mistical the Church and Ciuil state the Magistrate Ecclesiastical and tēporal cōcurre in their kindes together though euer of distinct regiments natures and endes ther is such a concurrence and subalternation betwixt both that th' inferior of the two which is the Ciuil state must needes in matters perteining anie way ether directlie or indirectlie to the honor of God and benefit of the soule be subiect to the spiritual and take direction from the same The condition of thes two powers as S. Gregorie Nazianzen most excellentlie resembleth it is like vnto the distinct state of the same spirit and bodie In Orati ad popul trepidātem Impera commotum or flesh in a man wher ether of them hauing their proper and peculiar operations endes and obiects which in other natures may be seuered as in Brutes wher flesh is not spirit Nazians similitude to expresse the subordinatiō of Ciuil and of Spiritual gouernmēt in Angels wher spirit is but not flesh are yet in man conioined in person and neuerthelesse so distinct in faculties and operations that the flesh hath her actions peculiar and the soule hers but not without al subalternation or dependance Where we see euidentlie that in case the operations of the bodie be contrarie to th' end weale and iust desires of the soule the spirite may and must commaund ouerrule and chastise the bodie and as superior appointeth fasting and other afflictions though with some detriment to the flesh commanding the eyes not to see the tonge not to speake and so forth So likewise the power Political hath her Princes Lawes Tribunals and the Spiritual her Prelates Canons Counsels Iudgements and thes when the Princes are Pagans wholy separate but in Christian Common-wealths ioined though not confounded nor yet the Spiritual turned into the Temporal or subiect by peruerse order as it is now in England to the same but the Ciuil which in deed is the inferior subordinate and in some cases subiect to the Ecclesiastical though so lōg as the temporal State is no hinderance to eternal felicitie the glory of Christs kingdome th' other intermedleth not with her actions but alloweth defendeth honoreth and in particular Common-wealthes obeyeth the same Yet wher it is otherwise VVhen the Spiritual gouernmēt is to correct the Temporal and the temporal power resisteth God or hindreth the proceeding of the people to saluation ther the Spiritual hath right to correct the Temporal and to procure by al meanes possible that the terrene kingdome giue no annoyance to the State of the Church which now adorned in the new Testamēt with the power of Christs Priesthood and with seueral and distinct officers appointed by the Holie-ghost must needes so far excel the terrene state and dominatiō as the Sonne passeth the Moone the soule the bodie and heauen the earth By reason of which excellencie and preeminence aboue al states and men without exception of Prince or other our Lord proclameth in his Gospel Math. 18 that who soeuer obeyeth not or heareth not the Church must be taken and vsed no otherwise then as a Heathen This being so plaine and in truth so beneficial to the verie Kinges and Commō-welthes them selues that the preseruation of both specially standeth vpon this concurrence with the Church and Priesthood and with the due subalternation of the temporal to the spiritual regiment and which al Kinges that be not for punishment of their owne and their peoples sinnes obdurate and prepared by Gods iudgment to be an example of his power and iustice most gladlie acknowledge yet their be so manie either flatterers of Princes that so say Deceatful persuasions of Politikes vnto Princes for their ruine or Heretiques that so thinke that the Ministers of Christs most deare Spouse of his verie bodie mystical his kingdome and house in earth whom at his departure hence he did endowe with most ample Commission and sent forth with that authoritie that his Father before gaue vnto him haue no power ouer Princes to denounce or declare them to be violators of Gods and the Churches lawes nor to punish them either spirituallie or temporallie not to excommunicate them nor to discharge the people of their othe and obedience towardes such as neither by Gods law nor mans a true Christian may obey Wherin it may please the gētle readers to enforme their consciēces partlie by that is said before and speciallie by that which foloweth Wher they shal finde that streight vpon the first conuersion of Kinges to the faith The examples of disobedient Princes to the Church and of their punishment or confusiō as the good and godlie haue euer obeyed the Church and submitted them selues to Ecclesiastical censures and discipline so the euil obstinate could neuer orderlie discharge them selues from the same without euident note of iniustice tirannie and irreligiositie and were either in fin brought to order and penance or els to confusion both temporal eternal Chrisost in vita Baby About xiij hundreth years agoe Babylas Bishop of Antioche excommunicated the onely Christian king or Emperour that then was as some count Numerius The exāple of Bishop Babylas as others Philip for executing a Prince that was put to him for an hostage Wherupon as euil kinges sometimes doe he martired his Bishop whom S. Chrisostome and others recken for the most famous Martyr of that time because he gaue both by his constancie and courage in God a notable example to al Bishops of their behauiour towardes their Princes and how they ought to vse th'Ecclesiastical rodde of correctiō towardes them what soeuer befal to their persons for the same After the said Prince had murthered his owne Pastor Nicep li. 5. cap. 25. then holie Pope Fabian for that he was the general shepard of Christendome or as some thinke Fabius the successor of Babylas pursued the said Emperour by like excommunication and other meanes til at length he brought him to order and repentance Afterward S. Ambros Bishop of Millan excommunicated th' elder Theodosius th'Emperour Soz. lib. 7. Cap. 24. Theo. lib. 5. Cap. 17 Amb. li. 5
rather thral obnoxious then to submit thē selues to the sweet yoke of Christs kingdome and Priesthood or to concurre in happie vnitie with such as Christ and the Holie-ghost haue placed ouer the Church for the guiding of her people to saluation and that also in worldlie peace and tranquilitie as much as in them lieth which is their cheefe honor and greatest guarde that may be both to Prince people as the contrarie motion of wicked men to sowe debate betwene Prīces Pastors is surely more vnnatural thē to put discord betwixt the bodie the soule ī the regimēt of a mās persō A fit similitude wherī as the whole frame is best gouerned preserued when the flesh can be cōtented to be ruled by the spirite so no doubt the tēporal power consisteth most safelie endureth longest when it hath good correspondence and subordination to the spiritual which seeketh euer al aduauncement and safetie to the secular Powers appointed by God for the worldlie weale of their subiects Which terrene felicitie necessarie for the cleargie also in this life no lesse then for others is alwaies by the state Ecclesiastical most zealouslie mainteined against the disturbers of peace concord and due obedience to superiours And therfore as the Church of God and namelie the Sea Apostolique hath receiued in respect of the honor due to Christ his principal Apostle S. Peter infinite exaltation by the Christian kinges of al nations so on th' other side the Popes of al ages haue sought by al meanes possible to aduaunce to honor glorie and encrease Christian kinges and states not onelie spirituallie which is their first cheefe care but also temporallie wherof euerie nation Christianed hath had sufficient proofe But to say nothing of Catholique Kinges or Countries which gladlie acknowledge the benefite and wil auouch the right and iust title of anie their dominions Dominions holden by the Popes meanes receiued of the sea Apostolique or adiudged theirs by the same for though the Libeller would make them weene it were a base and perilous matter to stand at the Popes courtesie in such things yet he can persuade none of them that they hould anie peece of their states by euil conscience which is fallen vnto them that way by the Popes warrant nor is he so eloquent as to make them yeeld vp the same to their old owners againe the states and Princes Protestantes must ether acknowledge the benefite and iust possession of diuers high dignities titles and crounes receiued by the said sea of S. Peter or els they be neither kind nor wise Is not the Emperial dignitie the highest humane preeminence that can be in this world And can the German protestants denie but that they hould or had that of the Pope The Empire from the Pope For where some wrangle that it came by election of the people of Rome that is most false contrarie to al histories and reason Dare they denie the Pope to haue had lauful power to translate th' empire out of Greece or wil they say their Emperour that now is and al other his predecessors since Charles the great were vsurpers as they should be if the order or disposition of the holie Sea were not lauful No protestant nor other man in his wit wil so say and speciallie no Alman to the glorie of whos nation this thing so much perteineth This nation therfore hath no cause to complaine of the high spiritual authoritie by which it self hath bene an hundreth times more aduaunced then hindred or diminished As Likewise th' order of the Election and which al men esteeme for a title of most high dignitie the Electorship it self was giuen to certaine Princes of Germanie by Gregorie the fift who as the Magdeburge historians them selues speake being a German and desirous to adorne his natiue Countrie with some excellent honor Cent. 10. Cap. 10. deuised that the election of the king which after his coronation by the Pope should also be called Imperator and Augustus should onelie pertaine to the Germans Now let the Heretiques speake and yeeld ther reason who tooke the matter so much in dougē thes last years past that the Pope should intermedle with the displacing of the Elector of Colen The fond reasoning of Heretiques about the Popes deposing of the late Bishop of Colen What A Pope to depose an Elector said they As though a Pope might not depriue an vnworthie Apostata Bishop of his Sea and Electorship who first created and gaue vnto that nation and to that Sea both Elector and Electoral dignitie it self Let them tel vs why his authoritie is not as great in depriuing for iust cause as his power was sufficient to establish that honor in Germanie And Let the Libeller that accompteth it so vnworthie a thing that some Popes haue giuen censure vpon the Princes of the holie Empire be demaunded who established that high state in that countrie and whether he that had power to doe that can want anie warrant to depriue an euil or wicked person of the Empire And in breefe let him be asked whether that noble nation haue not receaued more dignitie and profit temporal then hurt and hinderance by that Papal power ouer kingdomes which this man in his seditious pride so much abhorreth But to come to that which we the Libeller best of al doe knowe and toucheth vs English more neare at home and may be an instruction and proofe of the cause in hand to other strangers abrode Surely if the people of our Country knew ther owne good and were grateful as they were wont to be for now this brutish Heresy hath made them without affection as S. Paul speaketh of such vnnatural Sectaries they would acknowledge that as to the Sea Apostolique England greatly indebted to the sea Apostolique they owe their first faith and Christianity not only for conuerting the Britons who were the ancient inhabitants of the Iland but also the English them selues afterward and that in very memorable sort reconciling them eftsons againe to holy Church after their relapse and endowing their Princes and Prelats with such singular prerogatiues as no particular Church or Commō welth ī the world with the good grace of al other Christian states be it spoken had greater or more honorable so would they ī like maner besides thes spiritual fauors confesse them selues indebted for the temporal aduauncement of our Princes receiued from the same Sea Apostolique seeing the regiment and Lordship of Ireland was by the Popes only gift bestowed vpon our Souerains in the time of Pope Adrian the fourth and K. Henry the second 400. years agone Irland the Popes gift vnto England they hauing no other title therunto in the world but by this graunt of the Sea Apostolique Which title notwithstanding we doubt not but that our English Protestantes wil accompt sufficient euen vnto this day and K. Henrie th' eight being fallen from the Church and making him self of
a member the Head therof in his Realme went forward vpon this title and of his owne new Papal authoritie from the Lord of Ireland made and called him self the King therof Which stile was afterward as we take it by due authoritie of the Pope confirmed to Q. Marie So desirous hath bene alwaies the holie Sea of Rome to encrease our Princes with al due honor to enlarge their dominions None of which titles prerogatiues authorities or dignities though receiued onely or principallie by the Popes fauour or gift any one of our kinges of what Religion so euer was yet so wilful to reiect or let goe or yet so nise in Faith as to make scruple of conscience to receaue or retaine as laufullie possessed what so euer they haue obteined that way though vngratful persons acknowledge no benefite therin And not onely large kingdomes so obteined Al Princes contented to receaue hold vse titles of honor and dignitie from the Pope Princes are contented to kepe without scruple but hould also al other titles of honour annexed by his Holines to their Regal dignities vpon what cause soeuer as is to be seene in sondry great and mighty Monarches of Christendome vpon whom diuers high titles haue bene bestowed by the sea Apostolique for their most Christian and Heroical endeuours for the Church and their zeale against Heretiques and Infidels as Catholique in Spaine most Christian in France and such like els wher and in our Country a stile no lesse honourable thē the former that is Defendour of the Faith The stile of Defendour of the faith which stile and title al the Protestants in the world doe knowe that it was giuen by Pope Leo the tenth to K. Henrie th' eight for his defense of the Catholique Romane faith by writing yet exstant vnder his owne hand against Martin Luther And albeit the cause for which it was giuen be now quite altered and the Popes authoritie from which it was receaued extremely impugned yet the right therof coming onely from that authoritie now accompted so vnlauful none of our kings wil leaue or wil renounce the same as indeed we wish they should not for that it notablie putteth them in mind what Church and Faith it is that they are bound to defend and against what kind of men they beare the sword which God hath put into their hand The particuler benefites receaued from this Pope We might adde to this the singular and incomparable fauors and daylie benefits done by his Holines that now is to our nation aboue al his predecessors assuredly excepting S. Gregorie the great our first Apostle Who 's diuine grace and example of Charitie he so zealouslie doth imitate towards vs not onelie for the saluation of the whole deceiued Countrie but for the particular releefe of manie hundrethes of al sortes ages and sexes that are driuen by violence of cruel persecution into diuers Catholique Prouinces and are forced to leaue their Countrie and what so euer is deare vnto them to learne that Faith in which al their forefathers so honorablie liued and died By which his rare benefits his happie name as Gregories the first must needes be in English memories immortal maugré this ingratful Heresie to which we hope he shal once be the bane The Charitie of Gregorie the first tovvardes Of the said Gregorie the great his more then common loue of our soules we haue besides other Apostolical charitie this grateful example that his Holines receiuing great sommes of monie in thos dayes out of Fraunce hauing intelligence that ther were dispersed through that prouince numbers of English children bought as bōdslaues for doing of al drudgerie for their maisters profit as the state of seruitude required and that they liued ther in thraldome both of bodie and soule vnbaptized the Blessed Father taking deepe compassion of their miserable case speciallie because they were of that Nation which was then nuelie gained by his trauaile vnto Christ he wrote letters to his receiuour in thos partes that he should not make the french money which was ther to be receiued ouer to Rome by exchange but employ it in Fraunce wher it was currant vpon Charitable vses speciallie therwith to deliuer English Children from seruitude and to bring them into Italie by troupes hauing good graue Priestes to ouersee and instruct them in the Faith and if anie dangerous sicknes should fal to anie of them in the way to baptize them So as he did not onelie procure our peoples saluation at home by sending in diuers learned men to preach and teach the Gospel vnder the conduction of holie S. Augustine our Apostle but also by education abrod of great numbers of our Nation to his great charges temporal So did this renouned Pope and Doctor for our Countrie to bring it from Paganisme to Christ and through God preuayled and deserueth for the same immortal glorie both in heauen and earth And no lesse trulie doth Gregorie the thirtenth for reconciling our countrie from Heresie deserue both bringing vp abrode great numbers of the Nation at his owne charges in Godlie discipline and the same Faith that the foresaid S. Gregorie his Patrone and predecessor first caused to be taught to our forefathers and also disposeth of manie fit persons endued with zeale and spiritual power to returne in peaceable humble and Apostolique maner to their Countrie ther to teach the dec ued to reconcile thē by spiritual power Preistlie functiō to the vnity of Gods Church againe out of which they are most sure to perish and not by raising rebellion or tumultes as this Libeller most falselie pretendeth Which holie function for that they haue done by Gods great grace and goodnes with farre more frute and encrease of the Catholique religion and notorious domage of Heresie The frute of Preestes labours in England then Protestantes feared at the beginning therfore haue they subtellie and falselie turned al thes heroical endeuors of his Holines good offices of Gods Priestes into matters of State and Treason and would make al Princes and people abrode beleeue that are not acquainted as necessitie hath driuen vs to be with the practize of the first Apostles and Fathers of the primitiue Church atchiuing the conuersion of manie cities countries in no other sort then our brethren most godlilie and dutifullie doe attempt in our nation that al our preaching perswading praying offering sacrifice hearing confessions absoluing reconciling hauing of beades crosses images and the like were seditious rebellious traiterous and plaine conspiracie against the Q. Maiesty and the Realme The great malice and ingratitude of England tovvardes this Pope Yea they would so farre if they could abuse the patience and simplicitie of Christian people both of their owne Countrie and others that they would haue them thinke our holie and highe Pastor to haue erected the two Seminaries and other commodities of learning and godlie education for our countrie-men vpon no other
the same vpon matter of far different nature and qualitie from Faith and Religion THAT THE SEPERATION OF THE PRINCE AND REALME FROM THE VNITIE of the Church and Sea Apostolique and fal from Catholique religion is the onely cause of al the present feares and dāgers that the State seemeth to stand in And that they vniustly attribute the same to the Popes Holines or Catholiques and vntruly cal them enimies of the Realme CAP. VIII HIEROBOAM for the better establishing of his Soueraintie ouer the ten tribes The vvicked policie of Ieroboā thought it an high pollicie to deuide the temporal lot partage which by Gods appointemēt was fallen vnto him from al communion societie with the other remaining in Iurie and seruing their Lord in the temple at Hierusalem And therfore instituted for him self and his people strange Gods new waies of worship other vnordered base Priestes and seueral places to serue in and al vpon this humane imagination that if his people at their sondrie appointed times should goe vp to the Temple to doe their sacrifice and other rites according to the lawe as also conuerse with the Priestes and people of the other partie and be subiect to them in matters of conscience and religion as they were bound that then they might easilie be induced or much tempted to returne to Salomons successours in Hierusalem againe and that his people being subiect to him onely in temporal matters and not in religion he might seeme to be but half a king yea as at this day our Protestātes for flatterīg the person whom herby they wil ruine vse often to say of our anciēt kinges of England and of other Catholique Countries abrode that they were but half Kinges in their owne Realmes if we compare their authorities with the ample regalitie of her Maiestie now reigning whos iurisdiction extendeth aboue the old wont to al causes spiritual no lesse then temporal Wel so thought Hieroboam then and so did he and was no doubt most highly commended for the deuise by his Politiques that were about him But yet this thing which was esteemed so prudently done for preseruatiō of his state was after as wel by the mouth of Gods Prophet as by the miserable euent of thinges proued within a very few yeares to be the onely destruction of his whole house and perpetual calamitie of his people The secular prudence of the children of this world compared to the true wisdome of the godlie and resisting any way the cours of vertue and saluation The vvisdome of vvorldlinges in the end confounded is found in fin alwaies deficient and in truth follie But it neuer appeareth so weake deceitful pernicious as when it opposeth it self to the ordinance of God to the force of his spirit truth to the Spouse Kingdome and Priesthood of Christ In which case the Giantes building of Babel preuailed not the proposition of Achitophel was dashed the purpose of Herode for murdering of Christ in his cradle lest he should bereaue him of his croune and of the Ievves afterward in prosecuting his death to saue their state and Countrie from the Romanes was turned to their owne destruction Saul found how hard it was to spurne against the spurre Iulianus cried out Vicisti Galilee that is Thou hast the victorie of me mā of Galiley so that Apostata of contempt called Christ and finally true it wil euer proue that their is no counsel against God nor no long peace to anie that resist him And therfore thos Princes and people onelie to be happie both in this world and in the next and their states alone lauful durable that haue learned faithfullie to submit their Scepters to Christes sweet yoke and to ioine their terrene kingdomes with the Priesthood and Spouse of him by whom al Kinges doe raigne The calamities vvhich en sue to them that oppose them selues against the Church of whos Church it is said long sithence by the Prophet and proued by the experience of al ages that the Nation and People that serueth her not shal perish who so euer heare obey her not must be accompted as Ethniques who so euer despice her and her gouernours despice Christ him felf who so euer refuse her regiment and superiority specially for matter of Faith and Religion and would rather haue a King ouer them to lead both their body and soules doe not so much refuse to be ruled by Gods Priestes as they reiect Christ him self being not contented that he should raigne ouer them Finallie who so euer doe giue to Caesar that which is due to God preposterouslie preferring the temporal prerogatiue of worldlie Princes before the spiritual power of the Priestes of the new Testament directlie doe repine against Gods ordinance and shal at length proue with what humane prowes power or prudence so euer they susteine their factions that they haue vneauenlie and vnaduisedly matched their combat The house they impugne is founded vpon an impregnable rocke ther is no tempest of heathen The inuincible rocke of the Romane Church heretical or domestical persecution nor no stormes of wether or water that can ouerthrowe it hel it self and the powers therof can not preuaile against it And to the end that the Nemroths and other new euangelical Giantes of our Countrie mistake vs not nor beguil◠them selues in their desperate contradiction against the Citie of God S. Augustine telleth them it is the Sea and succession of the Church of Rome Psal Contra partem Donati which is so inuincibly garded Thes be his wordes Count the Priestes from the verie Sea of PETER and in that order of Fathers vvho to vvhom hath succeded that same is the rocke vvhich the proude gates of Hel doe not ouercome The chosen corner stone of this building is by the Prophetes and by Christes owne declaration such as who so euer falleth vpon it shal be broken and on whom it falleth The anciēt Popes preuailed against the anciēt Emperors it shal crush him in peeces Not onely the Faith of Peter by our Lordes promis protection being infallible but the Apostolique regimēt by the assistance of the holie-Ghost shal endure to the end of the world Which hath alredy borne doune by her patience and constancie al the heathen Emperours against whom the high throne of Christes Priesthood in earth and tribunal of Faith and religiō was placed and preserued by the mightie arme of God in the verie cheefe Citie and seat of their Empire for diuers hundreth yeares together after Christes ascensiō notwithstanding al the humane meanes of worldlie policie or tirannical crueltie that could be deuised or exercised against them Thos great Monarches in that time more doubting and fearing the Popes in their pouertie and persecution and more loth to haue them in their owne Citie of Rome so neare them if they could haue chosen then anie other powerable competitour or emulatour of their Empire as S. Ciprian saith of Decius the
enimies of Gods Church of anie one point of fact or doctrine wherwith they be by vs charged Lastlie the said Priestes which passe into England of whos couert working disguising close keeping they so much cōplaine as though that were inough to proue them traitors would haue appeared openlie in their owne Priestlie habite Offer of opē dealing vvith disputation if it may be receaued and haue done their holie functions in the sight of al men if in any sort whatsoeuer they had bene permitted As also at this present not onelie vpon her Maiesties graunt and desire insinuated here by the Libeller for thē to vse openlie their deuotion doctrine and profession according to the maner of their schooles but vpon anie sufficiēt warrant of safetie they are further also then that most redie and willing to giue an accompt of al their doctrine publiquelie in the Vniuersities of England or before her Highnes and Councel whersoeuer A thing which by manie bookes petitions and supplications our brethren haue oftē humblie and instantlie asked and could neuer yet obteine The Libeller putteth vs in hope that if the Priestes and Seminarie men would deale openlie the persecution and blood should cease And we assure him that the persecution first ceasing and her Maiesties pleasure herin vnderstood which is the natural order and not contrariwise al Priestes religious and Catholiques wil appeare and present them selues and wil doe al such Christian exercises duties and functions as now by persecutiō they are forced to doe in secret in the face of the whole Realme no man thankes be to God being ashamed of his order faith profession or Maister though euerie one be bound otherwise by the lawe of our Religion to saue him self so long as it shal please Christ from the persecutor And it is a great signe of our Priestes and Catholiques innocencie and of our aduersaries ignorance and malice that seeking to appeach a Christian man or Priest of treason they haue no more to lay against him then that he sheweth not him self openlie but dealeth secretlie and weareth an other habite thē is belonging to his degree The holie King and Prophet Dauid in place of danger did not onelie otherwise couer his person often and fled from his enimies That men may flie and hide them selues in persecution but feined him self a plaine mad man before Achis king of Geth in al his behauiour to escape peril How often doe we reade in the Euangelistes that our Sauiour fled that he did hide him self that he walked not openlie 1. Reg 21 that he went vp to Hierusalem on the feast day not openlie but in couert Ioh. 10. Who can be ignorant that it was no offence for Nicodemus that he came to Iesus in the night for feare of the Ievves Who knoweth not that the Apostles as wel before as after the comming of the holie-Ghost kept them selues often secret in priuate parlers and chambers as the first holie Bishopes of Rome for feare of their persecutors kept their meetinges misteries and councels in caues and grots vnder the ground How can they forget what holie Athanasius did in the daies of his persecution Or not be mindful how holie Barlaam feined him self in apparel and al other behauiour a marchant Apud S. Damasc to gaine Prince Iosophat to the Christian faith Or of the notable example of the holie Martir and Bishop Eusebius Samosatenus The exāple of Euseb Samosatenus most like to the practise of Priestes in England who in the time of Constantius the Arrian Emperour seeing manie Churches occupied by the Heretiques and voide of true Pastors went like a souldiar through Syria Phenicia and Palestine making Priestes and Deacons and ministring the Sacraments to the Catholique people destitute of their holie rightes then by the Arrians as they be now in England by Caluinistes The case is ruled in al diuinitie that anie religious Priest or Christian to auoide danger of his person may in the places of Infidels leaue the habite of their profession or vsage Men may change habite and couer them selues from the enimie by anie disguise And if we knew not the arte and cunning of Heresie we might wonder to see our protestants so religious now as to require of our Priestes to goe priestlike with open and present danger of their liues when their owne Cleargie at home make scruple to vse distinct attire from the vulgar accompt it plaine superstition to weare anie religious or clarkly apparel at al. But yet I must confesse that they haue good reason to wishe euerie one of our Priestes would shew him self opēly for so they might soone make an ende of al as they thinke and atteine the victorie that they desire Math. 10. Luc. 10. But our maister admonishing his disciples that he would send thē as sheepe amongst woolues warneth them and vs in them that men should not onelie be simple as the doue but wise as the serpent speciallie among woolues that is Heretiques which are of al creatures most cruel and subtile But to returne to our purpose and to the Libellers profer of mitigation or ceasing this persecution vpon condition we would deale no more in secret but openlie We protest before God and al his Saints that we wil vpon anie reasonable securitie of our persons libertie of conscience permission to exercise Christian Catholique offices to the saluation of our owne soules and our brethren doe the same thinges publiquelie which we now doe secretlie in al peaceable and priestlie sort as hitherto we haue accustomed and that so thos things which now you suspect to be done against the state for that they be done ī couert may plainlie appeare vnto you nothing els indeed but mere matter of conscience and religion as in veritie they are Therfore if such as gouerne our state vnder her Maiesty at this day can not be induced to reuoke thē selues and the whole Realme which were absolutelie the best to the former Catholique state and cōdition wherin their auncestors left it and them selues found it in respect perhaps of some litle cheke or dishonour which they may conceiue would ensue by acknowledging their former errour though in sincere truth it must needes proue finallie more dishonorable and dāgerous to perseuer yet at the least let their wisdomes cōsider that their principal worldlie errour was that in the beginning or long since they gaue not libertie of conscience to Catholiques being farre the greater and more respectiue part of the Realme as other of their religion and profession haue done to their owne great aduantage in Germanie and other Prouinces adioining which errour no doubt might yet in great part or wholie be redressed if they would but now at length haue some pitie of their people the greater part wherof languisheth away in bodie and soule most lamentablie onlie vpon an obstinate punto formalitie as is thought of some few particular aduersaries who wil not seeme to yeeld in any one
iote or circumstance though neuer so much cōmoditie might ensue therof Which matter of libertie of Conscience we moue not perchāce for our owne benefite so much as for our aduersaries weale and worldlie securitie wherof they wil seeme to haue both mistrust and sollicitude And perhaps the wisdome of God wil sound otherwise and say to vs Mat. 20.22 Nescitis quid petatis iudging it to be farre more to his honour and glorie and the breefer way to saluation of our whole Nation The vvay of persecution more sure for vs. and of moe soules in particular that we should passe through this persecution and winne our owne and our brethrens saluation by our blood And indeed if the Germane Catholiques had bene so restreined persecuted put to death as the English haue bene thes years and had not gone by halfes with the Protestantes as in some places they haue done they had had perhaps farre moe Catholiques at this day and them more zealous and their whole nation perchance reduced ere this which now for the protestants standeth not so much on their religion or conscience in Heresie as vpon their mutual peace concord and concurrence with Catholiques Wel what were best for vs in this case God onelie knoweth Ro. 6.19 Nos humanum dicimus propter infirmitatem nostram as the Apostle speaketh But sure we are that the first best for our English nation as wel Prince as people were both in respect of God and the world of them selues and other men Tvvo vvaies of composition very profitable to the realme to restore the state againe to the obedience of Gods Church and to the happy felowship of al their forefathers other faithful people Princes now liuing The next best were in respect of their owne securitie and perpetuitie if the first may not take place to desist from persecuting their Catholique subiectes and brethren and to graunt some libertie for exercise of their consciences diuine offices and holie deuotions that so they may pray for her Maiesty and Councellors as their Patrones whom now they pray for onelie as their Persecutours If to none of thes conditions they can be brought but wil haue our bodies goods life and soules The Conclusion then let our Lord God the iust Arbitrer of al thinges and Iudge of Princes as wel as poore men and the onelie comforter of the afflicted discerne our cause In whos holie name word and promis we confidentlie tel them and humblie euen in Christs blood pray them to consider of it that by no humane force or wisdome they shal euer extinguish the Catholique partie ouercome the holie Church or preuaile against God Ther can no Herode kil Christ in his cradle Math. 3. Exod. 1. Hest 7. nor anie Pharao droune our male sexe and destroy Gods people nor anie Aman extirpate the stocke of Iacob Let them seeke with al desperation to diminish bridle spoile impouerish disgrace and extinguish the whole generation of Catholiques at home and in banishment let them by artificial Libels as this against which we haue written and otherwise by most impudent lies and fictions slaunder vs charge vs with treasons and other trespasses Mentientes propter Christum belying vs for Christs sake let them confederate them selues against vs with al the Protestants Turkes Sectaries and Atheistes in the world yet the Catholiques that is the seede of God wil encrease in number power and zeale the Priestes wil not leaue of to folowe their dutiful trade with more spirite diligence deuotion patience and cōstancie then euer before remembring the aduertisement of their Maister Mat. 10.22 that he shal be saued that perseuereth to the ende as also that worthie record left in scripture of Esay the great faithful Prophet qui spiritu magno vidit vltima Eccl. 48. as the holy-Ghost saieth of him for that his corage neuer failed him in Gods seruice to the end The persecutours be now no stronger then thy were of old The Church is no weaker then she had wont to be Her assistant and defender is as neere her as euer he was We are no better thē our forefathers We lesse feare death and lesse set by our liues then euer before Our countes are cast allowed it is better to die in this Apostolical fight and cōbat Quà m videre mala gentis nostrae sanctorum 1. Mach. 3.59 assuring our selues that to be vndoubted which S. Leo writeth Nullo crudelitatis genere destrui potest Sacramento Crucis fundata religio Leo. Non minuitur persecutionibus Ecclesia sed augetur That the religion founded in the sacrament of Christs Crosse can be destroied by no kind of crueltie The Church is not diminished by persecutions but encreased And that S. Augustine saith Nemo delet de Coelo constitutionem Dei Nemo delet de terra Ecclesiam Dei Laus Deo THE CONTENTS OF THIS BOOKE THAT many Priests and other Catholiques in England haue bene persecuted condemned and executed for mere matter of religion and for transgression onely of nevv statutes vvhich doe make cases of Conscience to be treason vvithout al pretēce or surmise of any old treasons or statutes for the same Cap. 1. 1 That F. Campian and the rest of the Priests and Catholiques endited condemned and executed vpon pretence of treason and vpon statutes made of old against treasons vvere neuer yet guiltie of anie such crimes but vniustly made avvay Cap. 2. 18 That vve novv haue great cause to complaine of iniust persecution intollerable seuerity and cruelty tovvardes Catholiques in England and their Protestantes no reason to doe the like for the Iustice done to them in Queene MARIES and other Princes dayes and the cause of the difference Cap. 3. 34 That our Priests and Catholique brethren haue behaued them selues discretlie nothing seditiouslie in their ansvvers to the questions of the Bul of Pius Quintus and that they can not laufullie be pressed nor put to death as traitors by the true meaning of th' olde lavves of the Realme for the same vvith examination of the six Articles proposed about the said Bul. Cap. 4. 59 Of excommunication and depriuation of Princes for Heresie and falling from the Faith speciallie of vvarres for Religion and of the office and Zeale of Priests of th' old nevv lavv in such cases Cap. 5. 89 That it is much to the benefite and stability of Common-vvealthes and speciallie of Kinges scepters that the differences betvvixt them and their people for Religion or anie other cause for vvhich they may seeme to deserue depriuation may rather be decided by the supreme Pastor of the Church as Catholiques vvould haue it then by popular mutinie and phantasie of priuate men as Heretikes desire and practize Cap. 6. 116 Of the late vvarres in Ireland for religion hovv the Pope may vse the svvord and that the differences betvvixt temporal Princes and him or their resisting him in some cases of their vvorldlie interest can be no vvarrant to the Protestants to contemne his censures or authoritie in matter of Faith and Religion Cap. 7. 134 That the separation of the Prince and Realme from the vnitie of the Church and Sea Apostolique and fal from Catholique religion is the onely cause of al the present feares and dangers that the State seemeth to stand in And that they vniustly attribute the same to the Popes Holines or Catholiques and vntruly cal them enimies of the Realme Cap. 8. 161 The conclusion conteining a charitable motion and a ioinder vvith the Libeller touching some meanes of tolleration in Religion and ceasing or mitigating this cruel Persecution Cap. 9. 209 The faultes correct thus Pag. Lin. Read 49. 33. faith brought faith that they brought 55. 20. persecuted prosecuted 60. 17. as Blasphemy as Heresy Blasphemy Ibid. 30. spititual spiritual 64. 34. obyed obeyed 77. 1. Ecommunicatiō Excommunication 90. 15. fouerers fauorers 98. 7. Common weath Common wealth 144. 15. Bastours Pastours 182. 28. causes causers 195. 13. can much can not much
Libeller calleth in our Queene her Maiesties Regalitie is Abominatio desolationis fortold by Daniel What would this holie Father haue said if he had seene Cromvvel Cromvvel Vicar general made the Vicar general to K. Henrie in Spiritualibus and sit among and before al the Bishops and Archbishops of the Realme in their conuocations If he had heard tel of Sigillum Reginae ad causas ecclesiasticas of her commissioners and courts of her deposing and creating Bishops and determining of Religiō at her pleasure Kinges nether Catholiques nether Heretiques euer went thus farre being much more capable then anie womā can be Of which sexe S. Chrisostome sayeth thus Lib. 2. de Sacerd. VVhen it cometh to the gouernment of the Church and charge of soules al vvomankind must needes vvholie giue place That not onelie Athanasius the great but the ancient Osius Leontius S. Hilarie and other did so sharplie reprehend it in that heretical king Constantius might haue forewarned our Countrie and her Maiesties Councellours to haue taken heed as wel of the like absurditie as of the suspition of Heresie that in mens heades might seeme to be ingendred therbie seing that such as first attēpted it were notorious Arrians But to giue the same and farre more superioritie to a womā wherof as you see by S. Chrisostome she cannot possiblie be capable that passeth al the barbarous flatterie and follie in the world and maketh our nation a verie fable to al nations and to the posteritie Which in truth is not to make her next to God in her Realme as the Libeller saith but to make her the God of her people Hovv neer the Libeller doth make the Queene God Frō which cogitation though of her self hauing so manie meanes to put her in mind of her mortalitie we doubt not but shee is verie farre yet truelie this abhominable and blasphemous adulation of some about her Highnes may breed great tentations As we see in certaine of the old heathen Emperours who neuer rested til they were adored with diuine honour The next step vnto which is doubtles to say and beleeue that a temporal King is aboue the Priest in causes ecclesiastical or that in a Christian Common-weale the next dignitie to Christ or God is not the Priest but the Prince and so arrogate the regiment of the Church to a Queene which S. Paul expreslie testifieth to be giuen to Bishops Act. 20. saying Take heed to your selues and to the vvhole flocke vvherin the Holie-Ghost hath placed you Bishops to rule the Church of God c. Touching which our English singular absurditie it is the greatest pitie in the world to see them so manie yeares after so much holie blood protesting against that iniquitie and so manie learned mens admonitions persist in the same and to alleage stil thos scriptures so impertinentlie for the Princes vsurped spiritual soueraintie by which Claudius or Nero in whos daies and of whom the Apostle spake specially might as wel chalenge to be aboue S. Peter and Paul in the gouernment of the Church and in causes ecclesiastical as anie Christian king that now liueth Marke this reason For whē S. Peter admonished the Christians to whom he wrote and al other in them To be subiect to the king as excelling or preeminent which place our aduersarie so confidentlie alleageth first 1. Pet. 2.13 can anie man be so dul or obstinatlie blind The absurdities of Protestants in founding the Q. spiritual Supremacie vpon S. Peters vvord as to thinke that he prescribeth anie other dutie towardes the king then was common both to the Pagane Princes at that time persecuting the Church to Christiā kinges afterward protecting the Church Secondlie can anie Protestant be so peeuish to pretend herebie that the heathen Emperours by reason of this subiection to them that the Apostle prescribeth and by their Emperial dignitie should be aboue S. Peter Paul or Christ him self in the Church of God or in ecclesiastical regiment for Christ behaued him self to the Emperour in his daies as the Apostle here commaundeth Christians to doe and that the Apostolical preeminence or our Sauiours owne Preesthood among the faithful should not be esteemed so highe in truth and afore God as the regalitie of Nero or any other ether faithful or heathen tēporal power Thirdlie can they be so ignorāt as not to see the king to be called the cheefe or precellīg by the Apostle not in comparison or respect of the spiritual dignitie but in regard of his Dukes Presidentes and other lieutenants vnder him as the text it self plainlie geueth Fourthlie can not our aduersaries discerne the causes in which both Christian Priestes religious and al other men as S. Chrisostome writeth doe owe obedience to lauful kinges whether they be heathen or faithful from thos matters wherin nether Pagane nor Christian Prince may commaund the Priest nor people that is in religion and affaires of the soule Fiftlie could they not espie by the wordes of S. Peter next going before that the occasion of his writing of this obedience to Princes was to teach the faithful how they should behaue them selues in companie of the heathen without offence Who amōg other thinges slaundered and charged the Christians of treason conspiracies and disobedience to their Prince euen as our Protestants doe Catholiques because they would not leaue their Christian faith and exercises at their commaundement nor obey them before God and their holie Pastours in matter of faith and conscience For stopping of al which false slaunderous tonges S. Peter The true meaning and cause of S. Peters vvordes required thē to obey their Princes in al worldlie tēporal ciuil matters to pay their tribute keepe their ciuil lawes liue peaceablie and lowlie amongst them yea to pray for them whether they tollerate the Christian religiō or persecute the same Lastlie could our Libeller and his fellowes be in truth so grosse as not to consider that though the Apostles and holie Bishops of thos first times when the Emperours were yet heathen strangers to Christ and his Church could haue no superioritie ouer them nor vse anie discipline towardes them the other acknowledging no dutie or subiection to the Apostles or spiritual gouernours of the faithful people yet now when the Princes of the world haue submitted them selues and their people to the Ghospel of Christ and to his sweet yoke and are become members and childrē of the Church as the spiritual power oweth in worldlie thinges honour and obedience to his temporal soueraine so likewise that the secular power must of reason yeeld honor and subiection to the spiritual in affaires of faith soule and religion ether of them hauing meanes in their kind of superioritie to force by lawes penaltie discipline the other to obedience and due subiection if ether should rebel agaīst the other Wherin because the spiritual power consisteth in thinges Quae sunt ad Deum and that concerne our soules and
the conducting of them to life and peace euerlasting and the temporal perteineth principallie to the good and trāquilitie of this trāsitorie life comparing thē both together it must needes be cōfessed that the spiritual is the higher nearer and liker to the Soueraintie of God ouer his reasonable creatures thē is the terrene power or Humane creature as the Apostle here termeth the King his presidēts 2. Pet. 7. So as euerie power both spiritual and temporal being of God as S. Paul teacheth and obedience and subiection due to both in their kind though in seueral subiects causes and respectes yet is it most cleare that of the two the ecclesiastical power and regiment is more excellent In respect wherof S. Ignatius The subordination of the tvvo povvers according to S. Ignatius giueth this order in honoring and respecting our superiours Honour God the author and Lord of al and the Bishop as the Prince of Priestes being the Image of God and holding his Princedome of him and his Priesthood of Christ Epist ad Smirnē And after him you must honor also the King For none is to be preferred before God nor equal to him nor more honorable in the Church then the Bishop exercising the Priesthood of God for the saluation of the vvorld Nether is anie equal to the King in the hoste or campe procuring peace and beneuolence to the other Princes vnder him For he that honoreth the Bishop shal be honored of God and he that dishonoreth him shal of God be dishonored For if anie man rising against the king is vvorthie of damnation hovv can he escape Gods iudgementes that attempteth anie thing against or vvithout the Bishop For Priesthood is the cheef and somme of al mans good vvhich vvho so euer disgraceth dishonoreth God and our Lord IESVS CHRIST the chefe Priest of God c. And if anie man list farther to see what the olde Christian Emperours thought and acknowledged in this matter The opiniō practise of old Christian Emperours in this cause and how they behaued them selues towardes Gods priestes in al causes of religion and spiritual affaires and with what honour priuilege and prerogatiue they respected their persons and holie calling euen in temporal causes let him reade Zozomenus how Constantine the great behaued him self towardes the Bishopes in the first Councel of Nice Li. 2. ca. 2. trip and S. Augustines 162. epistle of the same Emperours contentment to aske pardon of the Bishopes for taking vpon him to deale in the Cause of Caecilian properlie perteining to them S. Ambrose epistle 32. of Valentinian the elders lawe that in ecclesiastical causes none should iuditiallie deale that were not of the same order The like he writeth of the Emperour Gratians behauiour in the Councel of Aquileia And to be breefe let him reade the Emperour Iustinianus sixt constitution wher he both putteth the true difference betwixt the Priesthood and the Empire and preferreth that before this saying thus The greatest giftes of God among men Auth. Quomodo oport Episcop c. in p. is the Priestood and the Empire of vvhich tvvo the former hauing the administration of diuine thinges the other of humane both proceeding of one beginning doe adorne mans life c. And thus it is euen in thos Countries where the Church and Ciuil state concurre in one common wealth wher like as the Prelates be in some respect and causes subiect to the temporal Prince so againe the Prince and state reciprocallie in spiritual matters are obedient to the Church Prelates ether of them deferring due honor to the other but the spiritual souerantie euer preferred among the faithful though for worldlie power force and glorie most necessarie to keepe the people in awe order kinges doe lightlie exceed the other Which exterior shew and splendour of Prince the Prelates of their seueral dominions doe most humblie by al seruice and office manteine But now for the Pope cheefe of al Bishopes and Christian people being in respect of his temporal state subiect to no Prince nor Potentat of the world and for his spiritual dignitie and iurisdiction farre passing al the Prelates of particular Churches and prouinces his principalitie being in nether kind subiect or subalternate to anie other he must needes be greater and more pearles without al exception and limitation And though his state and authoritie temporal be not holden nor chalenged by Gods expresse lawe immediatlie of him as the spiritual supremacie is The prouidēce of God for the Popes tēporal povver which he hath and holdeth immediatlie and directlie of Christ yet it is Gods great prouidence that sith the Emperours and Kinges haue bene christened and submitted them selues to the obedience of Christ and his Church that the cheefe Bishop should for the honour of Christ and his high dignitie be made free from al subiection by the Princes and Emperours owne grauntes be possessed of the capital Citie of al the world Which could neuer haue bene brought to passe nor so manie worlde 's continued in the reuolutions changes and ouerturninges of so many kingdomes states great Monarchies round about him had it not bene done by Gods special pleasure ordinance to the end that being subiect to none he might with more libertie lesse danger and greater indifferencie doe iustice to al and vse discipline without feare or respect of persons as wel towardes great as smal Which if he were subiect to some secular Princes as most other Bishopes are could hardlie be done In which case also some of our ignorant Heretiques as among other this Libeller be so vnsensible that they sticke not to alleage the saying of S. Paul Absurd allegatiō of S. Paul by the Libeller Rom. 13. That euerie soule must be subiect to superiour povver to proue therbie as it seemeth that the Pope should be obedient to our Queene or to some other particular king As though euerie person should be subiect to euerie power or to anie other then to him that hath superioritie ouer him or in anie other matters then wherin he hath superioritie may commaund Or as though God had onelie ordeined secular power and commaunded al obedience therunto and not appointed spiritual power and prelacie with charge of subiection vnto the same also With such grosse felowes the Church hath to doe that nether haue sense reason nor religion and which alleage that for obedience to earthlie powers onelie which ether in expresse wordes or by necessarie sequele much more commendeth subiection to spiritual powers As with like blindnes the man also alleageth this our Sauiours sentence The Kinges of the Gentils haue rule over them Luc. 22. but you not so to proue that Popes should arrogate no temporal authoritie but feede onelie as he saith Peter did and manie of the next Popes after him Which he would neuer haue cited if he had knowen that hereby onelie al tirannical domination vsed among the heathen Princes