NOw to the principal pointes of the Libel: we first affirme that the verie front or title therof, (importing that no Catholikes at al, or none of them whom they haue executed, were per­secuted for their religiō) is a ve­rie notorious vntruth, and con­tradictorie to the libellers owne wordes in his dis­course following where he confesseth vnderhand,A manifest falshood vvith con­tradiction to them selues. that some be corrected othervvise for religion: or (yf they wil stand in the cōtrarie) we appeale to the conscien­ce and knowledge of al the Catholikes and protestan­tes within the Realme, who of their equitie wil ne­uer denie, that most prisons in England be ful at this daye, and haue bene for diuers yeares, of honorable and honest persons not to be touched with anie trea­son, or other offence in the world, other then their profession and faith in Christian religion.

Secondlie we say & shal clearlie cōuince, that con­trarie to the poursute of the same libel, a number haue bene also tormented, arreigned, condemned and exe­cuted, [Page 2] for mere matter of Religion, and vpon the transgression of new statutes onelie, without anie re­lation to the olde treasons, so made and set doune by Parlament in Edwarde the thirdes tyme: by which they vntrulie auouche al our brethren were conui­cted.

And herein to deale particularlie and plainlie, we alleage the woorthie Preest and Bachelar of diuini­tie M. Cuthberte Mayne (who suffred a glorious Martyrdome at Lanson in the prouince of Corne­wale,M. Mayne. A^o. Dom. 1577. for that the case or couer onelie of an Agnus Dei, and a printed copie of that Bul now expired which denounced to the christian world the last Iu­bilie, were found about him) condemned not by anie olde lawes, (as is deceitfullie pretended to abuse the simple of owre owne nation, and straungers that knowe not our lamentable condition) but by a late statute enacted the 13. yeare of the Q. reigne, which maketh it highe treason to bring from Rome, anie beades, sacred pictures, Agnus Deis, Buls or (as the expresse wordes of the said statute are) any vvryting or instrument vvryten or printed, conteining any thing, matter or cause vvhatsoeuer: by which wordes they may con­demne a man to death as guiltie of highe treason though he bring from Rome but letters testimonial for a trauailers credit and commendation in iorney: a thing vnhard of in al ages, not credible to forray­ners, and a fable to the posteritie, or rather a warning to the world to come, into what miserie and barba­rousnesse a kingdome that forsaketh the Churche, may be brought vnto. And an honorable gentleman of an ancient familie,M. Trugiō. for onelie receyuing the said blessed Preist into his house, remaineth condemned at this daye to perpetual prison and hath lost both landes and goodes of greate importance for that fact.

A^o. Dom.Lykewise Thomas Sherwood a lay man indited [Page 3] adiudged and put to death,1578. At Londō. M. Sher­vvood. for questions of the Q. su­premacie in causes spiritual, and other articles made capital by the new lawes onelie, two yeares at the least before this fiction of conspiracie against the realme, or person of the Princes, was made or heard of. The same yeare was a reuerend Preist named M. Iohn Nelson condemned and executed for affirming (being driuen therunto by the cōmissioners captious interrogatories) the Q. religion to be heretical and schismatical:A^o. 1578 At Londō. M. Nelson. which is made death not by the olde lawes of the realme, nor by anie other of anie christiā countrie, but onelie by a statute made in the saide 13. yeare of the Q. reigne: prouiding by a special clause, that none shal affirme her Maiestie that novv is (for it hol­deth not in other Princes cases to come) to be an here­ [...]ique or schismatique vnder paine of incurring highe treason [...]nd death.

After thes, M. Eurarde Hanse was indited and [...]o condemned to death (which he constantlie suf­fred,A^o. 1581 At Londō.) onelie vpon a statute made in the last parliamēt of al (by which it is made a crime capital to persuade any man to the catholike religion) into the compasse of which lawe, they violentlie drew the blessed man by calumnious interpretation of his speeches, when he [...]ffirmed (being vrged therunto) that the Pope was [...]is superiour in causes spiritual, and had in such matters spiritual as good right, as he euer had in England, or hath at this day in Rome: for which wordes though inforced from hym, he was ther presently, indited, arrained, and condemned to death, and soone after most cruel­ [...]e executed, whose case together with that of M. Nelson which goeth before, declareth what truth is in this libeller who writeth here in one place. That none are for their contrarie opinions in religion persecuted or charged vvith anie crimes or paines of treason, nor yet vvil­lingely serched in their consciences for their contrary opinions. [Page 4] And againe within a lease after he repeateth the same vntruth saying: VVithout charging them in their conscien­ces or othervvise by any inquisition, to bring them into danger of Capital lavv, so as no one vvas called into anie capitalor bloodie question vppon matters of religion, but haue al inioyed their life as the cours of nature vvould.

M. Lacie.Here may be named also M. William Lacye a wor­shipful gentilman, who was condemned to death not long since at Yorke, for that he confessed he had ob­teined a dispensation for Bigamie of the Popes holi­nesse to be made Preist, and that according to the same dispensatiō he was made Preist, either of which pointes by their late lawes of religiō are deadlie: And the latter pointe they make treason forsooth by this strange sequele, that when men take holie orders in the Catholike churche, they giue their othe of obe­dience to the Pope, who is a forreine enimie to her Maiestie and to the Realme as thes men affirme: and could the world weene, we were in suche thraldome of this barbarous heresie? With this man was M. KirkmanM. 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. ThrelkeldM. Thō ­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 pretēce, 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,A^o. 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 cōdemned 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 cheefeSir VV. Kingsmel. gentlemē 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: [Page 6] other treasons, except they make hearing the holie Masse, or saying, Aue Maria, treason, I haue cōmitted 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 commōlie 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. Brid­gesM. 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 prote­stātes 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 religiō, 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 [Page 7] 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 cōdem­ned in the same Princes that calling) liked not the [...]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 tēporal 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 Prīce for the time by humane frailtie may be subiect vnto: al our religion, faith, worship, seruice, and prayers, [Page 8] depending vpon his soueraine determination: a thing that al nations haue to take heede of by our exam­ple, for the redresse of which pernicious absurditie, so manie of our said brethren so willinglie haue shed ther blood.

The ridi­culous va­rietie of Heretiques about the Headship of the Church.In the first Parliamēt of her Maiesties reigne, it was indeed in a maner thrust vpon her against her wil: because otherwise ther could haue bene no colour to make new lawes for change of Religiō: and this title, of Cheefe gouernesse, was thought to be a qualifica­tion of the former tearme of Headship. But in truth it is al one with thother, or rather worse: for in some kinde of improper speach, the King may be called the Head or cheef of the Church of his countrie, for that he is soueraigne lorde and ruler of bothe persons spi­ritual and temporal: al sortes bound to obey his law­ful ciuil lawes and commandementes, and so in that sense is he Head of the cleargie and of al others.

But when in the new forme of our statute it is ex­preslie and distinctlie added, that she is the onelie Su­preame gouernour euen in al causes, as vvel Spiritual and Ecclesiastical as temporal & Ciuil: and furthermore enacted that al iurisdictions, priuiledges, superiori­ties and preeminences ecclesiastical, as by anie power spiritual haue bene or may be exercised, are taken frō the Pope, (to whom Christ gaue them in most ample maner,) and are vnited, or rather (as they say) restored by an old decree to the crowne of England: this can haue no excuse, nether trew or likelie sense in the world,Absurdi­ties that in sevv vppon making the temporal prince head of the Church. making indeed a King and a Priest al one: no differēce betwixt the state of the Church and a tem­poral common wealth: giuing no lesse right to hea­then Princes to be gouernours of the Church in cau­ses spiritual, then to a christian king: it maketh one parte of the Church in different teritoires to be inde­pendent and seueral from an other, according to the [Page 9] distinction of realmes and kingdomes in the world. And finallie it maketh euerie man that is not borne in the kingdome to be a forreiner also in respect of the Church: thes and a thowsand absurdities and impos­sibilities more doe ensue, which for breuitie we omitt: onelie this which is in most mens memories we may not ouerpasse, that the verie same yeare that this new preeminence was giuen by lawe to the Q. and th'othe accordinglie ministred to many, some ha­uing remorse of the matter, for to auoide daunger, pretended for their refusal, that it seemed to them by the wordes of th'othe and acte, that the Q. might mi­nister also the Sacramētes, wherunto they wolde not sweare by anie meanes.

Wherupon in her next visitation of the cleargie, a special iniunction was printed and published by her commaundement, declaring that in truth she had no such intent,Marke this circle in de­claration of the title. and that no suche thing was implied in her title or claime of spiritual regimēt, nor no other thing, nor more then was before graunted to her fa­ther by the tearme of Supreame head: requiring al her louing subiectes to receiue th'othe at least in that sense, and so it should suffice her highnesse. By which it is now cleare, by ther owne authentical declaratiō, that we speake no vntrewth (as this libeller sayth) nor abuse not the world when we say she is called and taken for the Supreame head of the Church of England: albeit (the thing it self being far more ab­surde and of more pernicious sequele, then the makers of the law, which were mere laymē and most of them vnlearned, could then perceiue) their folowers now, would disauow the same. For this article therfore as the famous bishoppe of Rochester, Sir Thomas More, and a great number more in king Henrie the 8. his dayes: so did thos twoo last named martyrs, and di­uers others before them most gladlie and constantlie [Page 10] yeld vp their lyues, and so consequentlie dyed for mere matter of religion onelie.

And to end this point, we lastlie referre the ad­uersarie to the late Martyrdome of Cartar a poore in­nocent artisan: who was made away onelie for prin­ting a catholique booke De schismate: in which no worde was found against the state, the quarel onelie most vniustlie being made, vpon a certaine clause, which by no likelie honest construction could ap­perteine to the Q. person: viz. that the Catholike reli­gion should once haue the vpper hand of heresie, and Iudith cutt of the head of Holophernes: which they in their extreame ielousie and feare of all thinges wold needes wreast against her Maiestie.

And the place serueth here to saye some-what of the cause also of their racking of Catholiques, which they wold haue strangers beleeue neuer to be done for anie point of religion.Fol. 20. As for example, (say they, in the addition to th'end of the libel) none is asked by torture, vvhat he beleeueth of the Masse or Transubstantia­tion or suche like. Questions asked of catholiques vppon tor­ture. As though (forsooth) ther were no question perteining to faithe and religion, but tou­ching our inward beleefe. Wheras in deed it concer­neth religion no lesse to demaund and presse vs by torture, wher, in whos houses, what dayes and tymes we say or heare Masse, how manie we haue reconci­led, what we haue hard in confession: who resorteth to our preachinges: who harboreth catholiques and Priestes: who susteineth, aideth, or comforteth them: who they be that haue their children or pupilles in the Societie or Seminaries beyond the seas: wher such a Iesuite or suche a Preist is to be found: wher catholique bookes ar printed, and by whom, and to whom they be vttered in England? which thinges being demaunded of euil intēt and to the annoyance of the Catholique cause, Godes Priestes, and innocēt [Page 11] men: no man may by the lawe of God and nature dis­close, though he be expreslie commaunded by anie Prince in the world, for that God must be obeyed, more then man.

Yet thes were the Interrogatories for which the famous confessor M. BriantM. Briant. was tormented with needles thrust vnder his nayles, racked also otherwise in cruel sorte, and speciallie punished by two whole dayes and nightes famine, which they attribute to obstinacie, but indeed (susteined in Christes quarel) it was most honorable constancie. The like demaundes were put to the blessed martyrs Campion, Sherwin, and others vpon the torture,M. Shir­vvine. and of this later namelie was asked where F. Persons and Campion were, and whether he had said Masse in M. Roscarockes cham­ber, and what money he had giuen him. M. ThomsonM. Thom­son. a venerable and learned Priest was put to tormentes onelie to get out of him to what end he kept certaine Superaltaries, and wher he entēded to bestowe them. The said yong man Cartar,Cartar. of whos martyrdome we last treated, was examined vpon the racke, vpon what Gentlemen or catholique Ladies he had bestowed or intended to bestowe certaine bookes of prayers and spiritual exercises and meditations which he had in his custodie. Which may suffice to refute th'aduersa­ries asseueration: that none haue bene tormented for other matter then treason.

But the wordes of M. Thomas Cotam,M. Cotam. vttered in sense at the barre, and thus verbatim left in writing discouereth the case more plainlie to the shame of this cruel heresie for aduauncement wherof so shame­ful thinges be committed. Thus therfore he spake and auouched openlie in the presence of the racke masters. ‘In-deed (quoth he) yow ar searchers of se­crettes: for yow wolde needes knowe of me what pe­naunce I was enioined by my ghostlie father for my [Page 12] sinnes committed: and I acknowledge my frailtie that to auoide the intollerable torment of the racke I confessed (God forgiue me) what they demaunded therin: but when they further vrged me to vtter also what my sinnes were for which that penaunce was enioined me, (a lothesome and vnchristian question) I then answered that I wolde not disclose my offen­ces sauing to God and to my ghostlie father alone. Wherupon they sore tormented me and stil pressed me with the same demaund: and I persisted that it was a most barbarous inhumane question, and that I wolde not answere though they tormented me to death. Thus spake M. Cotam at his arreignmēt, wher­with the enimies being ashamed, the Lieutenāt of the Tower ther present begā to denie the whole: wherū ­to M. Cotā replied againe thus: And is not this trew? Here is present D. Hammō with the rest of the com­missioners that were at my racking, to whos conscien­ces I appeale.’ God is my witnesse that it is most trew, and you knowe that Sir George CarieSir George Carie. did aske me thes vnnatural questions, denie it if you can? ‘In truth al your torture and demaundes euerie one were of no other treasons, but matter of mere conscience, faith, and religion, or els of such folies as I haue rehearsed.’

As for the moderation, great pitie, and courtisie, which by your Libel you wold haue the world beleue her Maiesties ministers haue euer vsed,The cruel­tie in rac­king Ca­tholiques. in giuing the torment to the persons aforesaid and other Catholi­ques: the poore innocentes haue felt it, and our Lord God knoweth the contrarie. And we can put you in remembrance, that you did it with extreame rigour and dispite commonlie vpon no dew presumption nor reasonable suspition of discouerie of anie important matter therby. Looke in your recordes what su­spicion of treasons or great matters you could haue in yong Sherwood, who was the first in our memorie [Page 13] that was put to the rack for matters of conscience, then when no man dreamed of anie thes feined new conspiracies?

See whether a portable Altare be a sufficient cause to giue the torture to a graue worshipful person not so much as suspected of treason or anie disobedience, other then in cases of conscience? Whether bookes of prayers and meditations spiritual, or the printing and spreading of them be a racke-matter in anie common wealth Christian? Looke whether your ordinarie de­maundes were of that weight and qualitie, as were to be answered by cōstraint of the racke? Let the world see what one confession of treasonable matter you haue wrested out by the so often tormenting of so many, and what great secresies touching the state (which you pretend so earnestlie to seeke for) you haue found amongst them al? No, no, nothing was ther in thos religious hartes but innocencie and true religion: it is that which you punished, tormēted, and deadlie hated in them. Yf they wold haue in the least pointe in the world condescended to your desires in that, or but once for your pleasures presented them selues at your Schismatical prayers, al racking & trea­sons had bene cleared and past.

Wherbie al the world seeth, you did al for religiō: not as for anie conscience that way (wherwith most of you ar not much troubled) but because the parti­cular state of a number dependeth on this new reli­gion. Remember whether you layd not M. Thomson on the racke, against al good vse and order, before you euer examined him? what presumptions had you so pregnant that you must racke the famous man father Campion about the Irishe commotion, or collection of monie for the maintenance of the same? or of anie knowledge he had of killing the Greatest, as you misti­cally speake in your booke?Fol. 2. Haue you not ordinarilie [Page 14] threatned men with the rackes and dongeons, and so­metimes brought them to the racke-house doore, yea and laid some on the racke without either cause or in­tent to touche thē, but onely by thos terrors to driue them to denie their Faith, or to confesse wher they had said masse or other like thinges which you desi­red to knowe?

How often haue you by famine and filthie dongeōs tormented the happie yong confessor M. Iohn Harte,M. Harte. which could not now be after his condemnation for anie thing els but for his religiō, and because he wold not yeeld to one Rainoldes a minister with whom you appointed him to confere? For what other cause did you threaten the torture to M. Osburne, but to make him confesse that he had said Masse before the true noble confessors of Christ, my L. Vaux and Sir Thomas Tressame? And which is more vntollerable, is not your racke vsed or threatned to force men by the feare therof to speake thinges against truthe by your appointment, and speciallie for false accusation of innocent gentlemen?In his epi­stle to D. Alane set forth in prīt. Fo. 10 Iohn Nichols him self a pro­testant and one of your owne instrumentes, hath ac­knowledged so muche ī publique writing, affirming that Sir Owen Hopton lieutenant of the Tower en­forced him to accuse diuers gentlemen by name, of highe treason whom he neuer knew: which he did, to auoide his threatned tormentes, as he writeth.

Thomson. Borschoe. Henslovve. Clifton.We speake nothing of the pitiful extremities you haue brought diuers vnto by horrible Fetters, Stoc­kes, Dongeōs, Famine: Or of the deathe of welneare twenty happie Catholiques at once, infected and pe­stered in Yorke prison, wher they perished by the vnmercifulnesse of the protestantes, of whom by no pitiful complaintes they could obteine libertie or freshe aire for the sauing their liues, 1581 without condes­cending to goe to their abhominable seruice. We tel [Page 15] you not here againe that for the more affliction of Catholiques, (a thing to be marked and lamented,Most bar­barous cruelties. of al christian hartes) that you haue prophanelie made choice of Sōdaies & great Holidayes to practise your torments vpon them, after th'olde fashion of the Pa­gans, rather then vpon workedayes: that you bring other catholique prisoners neare to the place of tor­ment, to heare their brethrens sorowful cries: and eftsoons leade some newlie taken from the racke vnder their fellowe prisoners windowes and to their doores, that by hearing their pitiful complaintes, sighes, and grones proceding of infinite paines, they may relent in religion.

Of al which inhumane dealing, we wil not im­peach the superiour magistrate, much lesse the Soue­raigne, but surelie the inferior ministers of that pre­tended Iustice cannot be excused of most cruel and sacrilegions dealing towardes Godes Priestes and other innocent persons. And as for the particular handling of father Campion and M. Briant (whom the libellers make examples of their milde and gentle intertainment vpon the torture) we refer al indiffe­rent readers to the said Briants owne latine epistle of that matter.In the end of the booke of the per­secution in England. And for th'other, they say true indeed that after his first racking, and at the tyme of the prote­stantes disputes with him in the Tower, he was not so bereaued of his handes but he might with paine write or subscribe his name: But afterward vpon his second or third racking he was so benommed, that he could neither take the cuppe and lifte it to his mouth, nor drawe of his cuffe at the barre: nor streight after his last torment, nor manie dayes following had he anie feeling or vse of his lymmes, as he confessed to his keeper asking him how he felt his handes: Not euil (quoth he) for I feele them not at all.

The like we could prooue of M. PaineM. Paine. the Priestes [Page 16] tormenting and diuers others: but this is inough to controlle thes shameles vntruthes of the libeller, and to make demonstration of the pitiful violēces, Slaun­ders and tribulations which our brethren haue con­stantlie borne and yet doe beare, for professiō of their Faith: which to some rebuke of our nation, we wold neuer so particularlie vtter here and els where, yf our blamelesse defence droue vs not therunto. And spe­ciallie for that we wold christianelie giue warning to al Princes and Prouinces, that yet happilie enioye the Catholique religion and the onelie true libertie of conscience in the same,A vvar­ning to other con­tries yet Catholique. to take heed by our miseries, how they let this pernicious sect put foote into ther states: which by promis of libertie and sweetnes at the beginning, entereth deceiptfullie, but when she is once in and getteth the maistery (as she often doth wher she is not in season cōstantlie resisted,) she brin­geth al to most cruel and barbarous thraldome, pro­curing her followers to hate and persecute the Church, their owne onelie true and olde mother, far more deadlie, then the Heathens them selues doe: and turneth al the lawes made by godlie Popes and Prin­ces for punishment of Heretiques and malefactors, to the spoile and destruction of innocēt men and Catho­liques, for whos defence they were made.

Into which miserie our countrie, to vs most deare, being fallen, and hauing no other humane helpes to recouer it and our Prince and Peres (excepting this case of heresie of excellent good nature and clemen­cie) with millions of soules that ther doe perishe: we wil not feare nor faile to pray and aske it of God with teares and blood, as we haue begonne, donec mi­sereatur nostri: til he be merciful both to vs and to our persecutors.

Our dayes of affliction cannot be long, their feli­citie wil haue an end, bothe sides shal shortlie haue [Page 17] their doome: wher the dealinges of vs al shalbe trulie discussed, and the iust shal stand with great constancie against them that vexed them. Interim, in the testimo­nie of a guiltlesse conscience in al thinges wherof we be accused by our aduersaries, and in ioyful expecta­tion of that day, we wil continew stil this worke of God to our owne and our countries saluation; Per infamiam & bonam famam, as the Apostle wil­leth vs; and through other miseries, what so euer mans mortalitie is subiect vnto.

HItherto we haue made it cleare that diuers (contrarie to the drift of this Libel) haue bene cōdem­ned and put to death ether with­out al lawe, or els onelie vpon new lawes by which matter of religion is made treason. Now it foloweth and is next to be consi­dered, whither such other as were accused and appea­ched of old treasons vppō a statute made in the dayes of Edward the third in the 25. yeare of his reigne, were indeed guiltie of anie such crimes.

The intent of that lawe is to register diuers cases that were to be deemed treason: in which the first and cheef is; to conspire or compasse the death of the Soueraine, or to leuie men of armes against him, and therof can be by open fact conuinced. Vpon which special clause father Campian (good man) and his fel­lowe Priestes and Catholique brethren were, to the wonder of the world,The endi­tement of F. Campiā and the rest. arreigned. Namelie endited that at Rome and Rhemes the last daye of March and May in the 22. yeare of her maiesties reigne they cō ­passed the Q. death, the subuersion of the state, and inuasion of the Realme: feigning (for better coloring of the collusion) the forsaid places, dayes, and tymes when this conspiracie should be contriued.

Which forgerie and false accusatiō, is now so clear­lie [Page 19] discouered to al Englishmen, of anie cōsideration, protestantes and others, that for excuse of that soule sinful practise they haue set out at length to stran­gers, as they did with like lucke before at home, this late Libel: by which God almightie, the protector of his Saintes and our innocēcie, hath marueilouslie con­founded them selues, and iustified the cause and con­science of his holie Martyrs: as by the declaration fo­lowing shal appeare.

When the Politiques of our countrie,The intent and drift of Politiques in England. pretending to be protestantes, sawe the Catholique religion, con­trarie to their worldlie wise counsels and determina­tions, and against their exquisite diligence and disci­pline, & twentie years endeuour (in which tyme they thought verelie to haue extinguished the memorie of our Fathers faith) to be reuiued in the hartes of the greatest number, noblest and honestest sort of the Realme: and that neither their strange, violent and capital lawes for the Q. spiritual superioritie against the Popes preeminence, the power of Priesthood in absoluing penitents, the saying and hearing of Masse, hauing or wearing of Agnus-deis or other external signes of our societie with the Catholique Church of al tymes and nations; nor th'execution of manie by death and other penalties and punishment, according to the said lawes, wold serue, nor were of force to hold out of England the Priestes of the Societie and Semi­naries; to whom Christ had giuen more Apostolike spirite, courage, zeale and successe, then of so smal a beginning was looked for: by whom the protestantes began to feare lest great alteratiō in religion, wheron they thinke their new state (that is to say) the weale of a verie few in comparison, dependeth, might ensue: they thought good by their long exercised wisdom, to alter the whole accusation from question of faith and conscience, to matter of treason. Which being [Page 20] resolued vpon, they went about by diuers proclama­tions, libels, and speeches, first to make the people be­leue that al Catholiques and speciallie Iesuistes and such Priestes and scholars as were brought vp in the Seminaries or Colledges out of the Realme, were traitors. And for their better persuasion gaue out one while, that by the said Priestes and others in banish­ment,Herof ther vvas a spe­cial procla­mation pu­blished in Iulie 1580. ther was a maruelous confederatiō of the Pope, K. of Spaine, duke of Florence and others for th'inua­sion of the Realme. But that being shortlie proued nothing, they feigned that the said Iesuistes and Prie­stes were confederated with the Irish quarel; and to giue more colour of somewhat, they sticked not to rack father Campian extremelie for search of that point.

But this fiction fayling, they found out an other as foule: that the death of the Q. and diuers of the Coun­sel was contriued (forsoth) in the Seminaries of Rome and Remes, of which conspiracie in fin they resolued to endite them, as they did, & pursued them to death for the same; with such euident partialitie, default of iustice and equitie, as was in that court (once most ho­norable for iustice) neuer heard or read of before.

Vagrant discourses of such as accused mē of their li­ues at the barre.Such as pleaded against them to make them odious in iudgment, discoursed (at this Libel now doth) first of the nature and horrour of Rebellion in general, and then of a Rebellion in the North for Reli­gion a doosen years before, when the parties ther ac­cused were yong boies in the schooles and vniuersi­ties of the Realme: of the Popes Bul of excommuni­cating the Q. a good many of years before anie of them came ouer sea, or euer sawe Pope, Rome, or Re­mes; yea when some of them were yet protestantes in England: they discoursed also of the Rebellion in Ire­land by Stukeley, Sanders & others, none of which men, diuers ther arreigned euer saw or knew in their [Page 21] lyues. Of their being made Priests by the Popes au­thoritie, and of their obligation and obediēce to him being the Q. enimie: of their authoritie to absolue & reconcile in England, receiued from him: of their co­ming in at the same time, when they were in armes in Ireland, as though they had not entred their natiue countrie and exercised thos spiritual functious seuen years before, or could not then exercise them but in fauour of such as tooke armes against the Q.

And when thes generalities were vttered onelie to make them odious, and amase the hearers with thos that should haue to iudge of their guiltines or inno­cencie; the good Fathers and Priests,The most iust excep­tion and re­quest of the martyrs ar­reigned. made iust exce­ptions against such vulgar inuectiues as could not touch them that ther stood in iudgement, more then anie other Priest or Catholique in the Realme; and manie of the pointes such, as they were sure none should haue bene arraigned of in K. Edward the thir­des tyme, vpon whos statute neuertheles the endite­ment was pretended to be drawen: humblie praying the Iudge and bench that they wold more directlie, plainlie, and sincerelie passe on them for their Faith and exercises of the Romane religiō (for proof wher­of they should not need to seeke for so impertinent and far fetcht matter;) which they openlie profes­sed and desired to die for with al their heartes: or yf they wold needes proceed against them as for trea­son, in the sense of the old lawes of our Countrie; that then wold please them to aggrauate no farther to their disaduantage and death ether other mens faultes or matter of pure Religion, but to come to the indite­ment and to the particuler charge of euerie person their arreigned, which was of cōspiring the Q. death. Wherof if they could by any proof or sufficient testi­mony of credible persons conuict al, or any of them, then their death to be deserued: yf not, their innocent [Page 22] blood vpon al that should be accessorie to the shed­ding therof, a crime that crieth for vēgeance at Godes hand when it is done but by priuate malice and mis­cheif; but committed in publike place of iudgement, by authoritie and pretence of lawe (as in the case of Naboth and of Christ our master) it is in the sight of God most horrible, and neuer long eskapeth publike punishmēt: from the which our Lord God of his mer­cie saue our poore countrie euen by the prayers of thes holie Martyrs, for whos blood it is otherwise highelie deserued.

An euidēt conclusion vppon the principal purpose.Therfore al other idle and vagrant speeches, odiou­slie amplifiing either the Popes, Iesuites, Seminaries, Doctor Sanders or anie other mans peculiar actions for Religion or otherwise, set apart (wherupon as the Counsellers then at the barre, so now the writers of this Libel voluntarie and vainly doe onelie stand, and make their rest) ther is nothing in the world that can proue effectuallie thes mens lawful condemnation, nor auowe the iustice of that execution (which the Libeller taketh vpon him to doe, but in truth no whit toucheth the matter) sauing onely such allegation & testimonie as may conuince Father Campian and his fellowes with him arraigned, to haue compassed the Q. destruction, or inuasion of the Realme.

What other thing-soeuer they were guiltie of; or what affection so euer they beare, in respect of their contrarie Religion, to their Prince and state; or what treasonable opinions (as they fondlie cal them) con­cerning the Excommunication or depriuing the Q. were afterward discouered in them; or what other reasonable cause in respect of the aduersaries feare and ielousie ouer the state, or doubt of the times thē trou­bled, the officers then, or the Libellers now to satisfie the people or the world abrode, doe alledge for their excuse; none of al thes thinges can iustifie that execu­tion, [Page 23] so long as the matter for which they were onely endited can not be prooued, nor the statute of K. Edward the third, vpon which they pretend to haue endited them, is transgressed by them.

Therfore as the whole treatise of our aduersaries defence is too to wide from the purpose: so speciallie ar the fower reasons, which for the readers ease,Foure reasons for the cōdem­natiō of Fa. Campion and his fel­lovves. (as they terme it) and for the pith & somme of the whole discourse, they haue put at th'end of their Libel in a rāke together: by which the discret reader may take a tast of their deceitful dealing in the whole booke.

Euerie reason should conclude that the Priestes were executed vpon no charge of new religious trea­sons, but vpon old statutes onely for matter of con­spiracie, in which sense no one of them in truth doth conclude.

And the first ReasonThe first reason. cometh onely to this end; that her Maiestie contemning the Popes Bulles for a good while, at length spying them to be dangerous, reuiued former lawes for prohibition of them within her dominions. Which Argument being laid for the ground of al, hath nether the conclusion looked for against thos Priestes in particuler, nor truth of narra­tion in the premisses. For nether were ther anie such Bulles and excommunications which (they say) were tollerated or contemned for certaine years; none at al (I say) of that kind published in her dayes before that one of Pius quintus mentioned in the next argument folowing: nether were ther extant anie old statutes (that we know) to be reuiued, against such excōmuni­cations in any such sense as they wil seeme to make them.

The second Argument prooueth onelie that Fel­ton for publishing Pius quintus his Bul,The second reason. was by their lawes condemned and put to death, and was the first that was executed for matters comming from Rome: [Page 24] wherupon how substantiallie it is inferred, that father Campian and his fellowes were not condemned for Religion, but for transgression of old statutes of trea­sons, let the wise consider: and withal, let the learned in our lawes determine whether the bringing in of a Bul of excommunication from Rome were treason in the dayes and by the statute of K. Edward the third.

The third reason.Thirdlie they reason thus, the people raised rebel­liō in the North; ergo her Maiesty can not be blamed for vsing force against them and punishing the au­thors of the same: which maketh litle against the per­sons here named.

The fourth reason.Fourthly, that the Pope stirred to rebellion and succoured the Irish; therfore she hath great reason to search out al seditions persons, as Priestes and Iesui­tes be; and so to trie, condemne, & execute them. Ne­ther of which reasons haue anie further sequele in the sight of anie reasonable and indifferent man, then to punishe them that ar by lawful trial, prooued to be partakers of thes actions; which was impossible to doe in anie of the Priestes case arraigned: neither was any of the said commotions laid in particular to any one of them al at the barre, though impertinentlie such matters were for a deceitful florish often (as in this Libel) touched.

A rhetori­cal preuen­tion of the Libeller.And wheras by preuention of some obiections ether made or that may be made, that thes poore reli­gious Priestes, scholers, and vnarmed men could not be any doers in the warres of England or Ireland; the Libel maketh a solemne rhetorical tale, for answere; that though they were not in the feeld to fight, yet they might by their counsel, encouragement, and per­swasion be partakers of the same crime, and executed as accessorie to the other treasons: which needed not so many superfluous wordes in so short a worke; al the world confessing that the ministers, messingers, [Page 25] espials, and abettours of offendors, ar often no lesse punishable then the principal actors. But in sincere dealing it had bene to be prooued that F. Campian and thos other holie men were secret workers and ai­ders of the Northerne and Irish commotion, wherof nether now in this booke, nor then at the barre any one word is alleaged.

Al is ful of wild and wast wordes artificiallie cou­ched to abuse the ignorant, that knew not the state of this disputation: al running to this odde issue, that her Maiesty hath reason to punish traitors; but no word to conuince them of thes or any other old trea­sons for which they were endited, nor to reproue vs that boldlie vpon euident demonstration, yea and cer­teine knowledge, doe testefie before God and man, that they were not guiltie of thos offences of which they were endited, and for which they were by vn­lauful calumniation and violence cast away, as in the face of the world; but ī the sight of our Lord atteined a pretious death, and the glorie of Saints euerlasting­lie.

When it came to the verie point of the accusation, and al rouing and rayling talke against Pope, Rome, Religion, Seminaries, Bulles, Masses, Preachinges, Re­conciliations, Agnus deis and Beades, (with which they larded al their euidence, though of such thinges they professed not to condemne them) was to be set aside, and now by witnesses to be prooued that they were guiltie of the forsaid conspiracie against the Q. person,The vvit­nesses that gaue euidē ­ce against the Priestes of God. Epist. 212. &c. two or thre such fellowes were sought out and procured to giue testimonie against them, as first professed them selues to be heretiques, and ther­fore by S. Augustines Iudgemēt, were not to be heard against a Catholique Priest. Secondly (seing heresie maketh no exception in England) they were knowen to be otherwise common coosiners, lost companions, [Page 26] salable for a souz, and bought by th'enimie to betray them & beare witnes against them. Thirdly, some of them charged in the face of the court with shameful adultery; with dooble or triple murther; and other like horrible crimes pardoned for this purpose. Fourthly, they were discouered both then and after­ward of notorious falshood, incongruitie, and discord of tymes, persons, places, and other circumstances; and their iniquity eftsoons disclosed by their owneIohn Ni­chols in his letters im­printed. fellowe.

And to see now the men of God, so manie, so ex­cellent for vertue, so famous for learning, religion, zeale, and deuotion, to hold their liues vpon the con­science of such notorious Atheistes and out-castes of the world; yea (as in M. Paines case) vpon the bare word of one of them onely,A pitiful case. against diuine & humane lawes (requirīg twoo witnesses at the least): it was su­relie verie pitiful to behold, but not maruelous to vs, that cōsidered the conditiō of our time, & easelie for­sawe that thes holy mens deathes were now designed and thought necessarie by our Politiques, for conser­uation of their state; as the Libeller here subtilly insi­nuateth,Fol. 16. that it was to be done in regard of the dange­rous tyme when the Popes forces were in Ireland and more in preparation to folowe aswel into England (as he conningly faineth to make the necessitie of this Iustice more excusable) as also into Ireland: as though he wold say; that by some one pretence or other, for terrour and example, they were to be found guiltie, and so dispatched.

Strāge pro­ceedings in matters of life and death.Well, thus their good witnesses gaue in euidence of thinges spoken and contriued in Rome and Reims which were knowen to be most false of al that were in ether place the times and dayes by them named: & whatsoeuer was ether trulie or falselie testefied to be done or said in ether of the twoo places by anie [Page 27] English ther dwelling, it was vniustly applied to al & euery one of thes good men now standing in iudge­ment; yea it serued against some that were neuer in ether place in their life, as against M. Foord and M. Collington; as also against Father Campiā that dwelt a thowsand myles of in Prage; occupied by his Supe­riours in teaching and preaching, wholie estranged from al Englishmen and English affaires, otherwise then in his prayers for aboue nine years together; not euer sene or knowen to diuers 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 cōspirīg (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 [Page 28] the holie Cōfessors, 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 cōdem­ned 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 thē 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 [...]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 perdō; 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 whō [Page 29] they pretend to be so deepe traitors might haue bene quit with fauour, as also with great thākes & 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, persuasiō, 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 gē ­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 absolutiō 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 hādes, 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 [Page 30] 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 thē that touched onelie their religiō (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 cōninglie 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 cōninglie 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,Machiaue­liā 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 thē 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 protestāt (who gaue the first false ouerture of this sinful stratageme) tou­ched by God, absented him self at their condemnatiō 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 wil not name though he [Page 31] named them) to commence such a foule tragedie: considering therfore al thes thinges, and desiring to couer the foulenesse of the fact as much as might be, aswel in respect of their owne people manifoldlie dis­contented, and speciallie impatient of such iniurious proceedings; as also of strangers, to whom the rare vertues of father Campian and of some of th'others were knowen: (besides other violēt meanes by seuere punishments and proclamations to stay the hard speaches and conceates of the people therin): They caused some of them that yet were not executed,The sub­stance and intēt of the six Arti­cles pro­pounded to the Priestes before their execution. to be examined vpon certaine Articles, six in al, cleane of an other pourport then their former accusation of kil­līg the GREATEST (as our Libel speaketh) al which articles doe concerne onelie the authoritie and fact of Pius Quintus of famous memorie, in censuring the Q. by excōmunication and depriuation for Heresie): and what they thought, or how far they allowed of the same.

Wherunto, because they did coniecture their an­swers wold be odious in the sight of the simple, & spe­ciallie of zealous protestantes (as it fel out in deed) they deuised to publish and read them to the people at the martyrdome of the rest, that therby they might at least conceiue that they were worthie of death for other causes though not for that wherof they were condemned; and so ether lesse pitie thē, or lesse marke the former vniust pretensed matter of their condem­nation.

And this cōning cours they haue folowed euer sith in defence of that pretended Iustice, and is the whole conueyance of this Libeller now: who to defend th'e­xecution of their crueltie towardes thes Saintes of God, bestoweth his labour onelie to proue, that they haue bene tried by the six Articles cōcerning the Ex­communication, and that ther was found a note after [Page 32] Father Campians death touching the same Bul pro­cured for th'interpretatiō & force therof & brought from Rome by father Persons and the said F. Cam­pians sute: that M. Hart confessed the Bul in such and such sort to bind, and otherwise not to stand in force: Whereby onelie he goeth about to perswade the world and speciallie strangers vnacquainted in our affaires, the said men to haue bene traytors & iustlie punished, as though new crimes ether found out or done after the sentence of their death past, yea after the execution of the same could iustifie their condem­nation past before.

But the world looked for some iustification of that former iudgement and verdict of court which passed with such great solemnitie against thos innocent men before, vpon transgression (as was pretended) of an old statute, for compassing the Q. death. For as for al other declamatiōs and Inuectiues, be they true or be they false, can not excuse the fact frō plaine murther; nor condemne them after they be dead for other cri­mes then they were cōuicted of in their liues. Which the Libeller him self cōfesseth in thes expresse wordes after al his idle worke and wordes: Vpon refusal to an­svvere to thes questiōs directlie (saith he) as they might haue bene iustlie conuicted of treason, Fol. 18. so yet vvere they not therupō condemned: (Which yet is false, for they haue latelie executed diuers Priestes as M. Haddock,Preestes nevvlie martyred in England. M. Hem­merford and others most cruellie onelie about the matter of excommunication of the Q.) But vpon their other former actions committed both abrod and in the Realme. But what thos actiōs were and how they were proo­ued to be committed particulerly by thos, whom we auouch to be vniustly condemned vpon old treasons, and to be onely killed for their religion; that should haue bene your whole endeuour (Sir) to shew, al other superfluous railing or recital of pretēded offenses (for [Page 33] which your self confesse they were not condemned) being not of force to mainteine the defence of your pretended Iustice, nor yet to stay the Christian world and Church of God from accompting them Martyrs whom you haue murdered.

Against whos holy ashes and memories you can strugle no more, then th'olde heathen and heretical persecutours did, to diffame thos glorious men of the primatiue Church whom they executed in pretence of like treasonable trespasses: who yet (notwithstan­ [...]ing their enimies manifold endeuours to stay the [...]onours due to them after their deathes) by Christ [...]nd his Churches iudgment haue gotten the victory [...]uer their aduersaries; and so remaine as glorious in heauen and earth, as their persecutors be infamous [...]hrough al the world.

What worldlie honour the two king Henries of England had,The com­parison of the Perse­cutors, vvith the persecuted. (I meane the second and eight) which [...]n the dayes of their reigne, no doubt was great; or what esteeme so euer the Princesse present and her greatest Ministers haue now, by the height of their [...]oome and fortune in this life; it is but a very dreame, [...]hadow, or phantasie, to the glorie of Thomas of Can­ [...]urburie, Iohn of Rochester, Chancelor More, Father Campian and the rest; whō fame & felicity foloweth vpon their deathes, and vppon such contradiction of sinners seeking to disgrace them. As also in the con­trary part, the persecutors glory dieth with their au­thority, if not before: and they are commonly better knowē to posterity by executing of such mē, (though to their shame) then by other their factes in their life whatsoeuer. And so doth God protect his Saints; A contradictione linguarū, from the ganesaing of tongues; and giueth thē victorie of the world by the fortitude of their Fayth in him.

But of the six Articles concerning the Bul of ex­communication, [Page 34] more shalbe said in the next chapte [...] and other places folowing; that their innocēcie theri [...] also may appeare, and the slaunderous Libeller repres­sed euery way.

THE Libeller by-sophistical rea­sons & popular perswasiō going about to make men thinke th'en­glish persecution to be nothing so violent as is diuulged, nor any thing comparable to the iustice exercised towardes the Prote­stantes in the raigne of the late Q. Marie; telleth of hundrethes for our scores, as also of the qualities of them that then suffred, of their innocencie in al mat­ters of state, and treason, and such like.

To which we say breeflie, clearlie, and to the pur­pose; that we measure not the matter by the number, nor by the seuerity of the punishment onely or spe­cially: but by the cause; by the order of Iustice in pro­ceeding; by the lawes of God & al Christian Natiōs, and such other circumstances; wherby we can prooue Q. MARIES doings to be commēdable and most law­ful; th'other towardes vs and our Brethren, to be in­iust and impious.

The difference is in thes pointes; you professe to [Page 35] put none to death for religion: you haue no lawes to put anie man to death for his faith: you haue purpose­lie repealed by a special statute made in the first yeare and parliament of this Q. reigne,The diffe­rence of proceeding in Catholi­ques and protestātes. al former lawes of the Realme for burning heretiques, which smelleth of something that I need not here expresse: you haue prouided at the same time that nothīg shalbe deemed or adiudged Heresie, but by your Parliament & Con­ [...]ocatiō: you haue not yet set doune by anie new lawe what is Heresie or who is an Heretique: Therfore you [...]an nether adiudge of our doctrine as of heresie nor of [...]s as of heretiques; nor haue you any lawe left wherby [...]o execute vs: and so, to put anie of vs to death for reli­gion, is against Iustice, lawe, and your owne profes­sion and doctrine.

But neuerthelesse you doe torment and punish vs, both otherwise intollerablie, and also by death most cruel; and that (as we haue prooued) for Agnus deis, for ministring the holie Sacraments, for our obe­dience to the Sea Apostolique, for persuading our frendes to the Catholique fayth, for our Preisthod, for studying in the Societie or Colledges beyond the seas, and such like which you haue ridiculouslie made treason; but after-ward (being ashamed of the foule absurditie) acknowledge them to be matters of religion and such as none shall die for. And therfore we most iustelie make our complaint to God & man that you doe vs plaine violence & persecute vs wyth­out al equitie and order.

On thother side Q. Marie against the Protestants executed onely the old lawes of our countrie and of al Christendome made for punishment of heretiques, by the Canons and determination of al Popes, Coun­sels, Churches, & Ecclesiastical tribunals of the world; allowed also and authorised by the ciuil and imperial lawes, and receaued by al kingdomes Christian besi­des; [Page 36] and who thē hath any cause iustly to be greeued? Why should any man complaine or thinke strange for executing the lawes which are as ancient, as gene­ral, & as godly against Heretiques, as they are for the punishment of traitors, murderers, or theeues?

Secondly we complaine iustly of persecution; for that our cause for which we suffer, is the faith of al our Forefathers; the faith of our persecutors owne aunce­stors; the faith into which our countrie was conuer­ted and by which we ar called Christian; the faith of the Catholique Churches & Kingdoms round about vs; the faith that we promised in our regeneratiō; and therfore can not be forced from it, nor punished for it, by any lawe of God, Nature, or Nations.

VVhy He­retiques may be for­ced to the Catholique faith though born and bredd vp in He­resie.Wher contrariwise thos that in our time or other­wise haue fallen from that faith which not onely their elders religiously receaued, but them selues also for most part were many years brought vp in: or if not, yet had they promised and vowed the same, by their parentes and spiritual suerties (though protestants) in their Baptisme; wherin solemne promise is both made and taken to folow the Catholique Church & faith with abhomination of al heresies & sectes what­soeuer: thes men (I say) though borne of parēts ether Arrians, Macedonians, Pelagiās, Anabaptistes, Zwin­glians, Protestants or other sect or opinion, are not permitted, and much lesse charged or bound (as the Libellerful ignorantly surmiseth) to hold that pro­fession of peculiar Heresie,Fol. 9. wherin they were first brought vp; seing they can not be deemed to haue professed that sect in their Baptisme, (or as idly this poore deuine addeth, in their Confirmation) which was first taught them by their maisters of error, accor­ding to the time or place of their first education: but are to be instructed, how that their profession in Bap­tisme was of the true Catholique, receaued & knowē [Page 37] Christian faith dispersed ouer the world in Christ his Church; wherunto they afterward stand bound, and consequentelie by al lawe both deuine and hu­mane may be inforced, albeit their actual baptisme or education were neuer so much amongest heretiques.

So that, as no lawe of God or man can force vs to be protestantes; no more can any reason be alledged nor iust excuse made for ether yong or old, why being ba­ptized or brought vp amongst Arrians or Caluinists, they may not be forced to returne to the Catholique Church and faith againe.

And we may maruel in what age or world those people were borne, which the Libeller noteth to haue bene burned in Q. Maries time;Fol. 9. hauing neuer heard (as he sayeth) of any other religion, then that for which they suffred? For the sect which they pretended to die for, was not extant in England aboue fiue or six years before in the short reigne of K. Edward the sixt, or ra­ther of his protectour; for before that, in K. Henries dayes the same profession was accompted heresie, and the professours therof were burned for Heretiques and that by publique lawes no lesse then in the reigne of Q. Marie. But the truth is, that because we Catho­lique Christian men doe iustly ground our selues vpō the former professiō of our faith notoriously knowen to be, and to be called Catholique; thes men apishlie would imitate our phrase and argument in a thing as far differing as heauen and hel.

Thirdlie we say that we haue iust cause to compla­ine of this present persecution;The ma­ner of proceedīg in perse­cuting prote­stants, for that the maner of it is such and the proceding so conformable to the old Pagane, Heretical, and Apostatical fashion and dea­ling against Gods Church and children, that nothing can be more like.

They hated al Catholiques and compted them trai­tors, so doe you. They speciallie persecuted Byshops, [Page 38] Priestes, and religious; so doe you. They killed them indeed for their beleef, but yet pretended othe [...] crymes more odious and speciallie matters of conspiracie and rebellion against the ciuil magistrate; so doe you. They droue the innocent by captious interroga­tories into dangers of lawes that neuer offended the lawes; so doe you. They pressed men by torments to denie their fayth vnder colour of trying their secret intentes against the Prince; so doe you. They punis­shed and haue put to death one Catholique for an other mans fault of the same profession, and vpo [...] general supposals common to al of the same faith made away whom they lyst; so doe you. I referre th [...] indifferent readers to the persecution of Iulianu [...] Apostata; of the Gothes and Vandals in Italie and Affri­que.

It is not onelie the slaughter of manie, and them speciallie the Priestes of God, which is most proper to heretical persecution; but th'other infinite spoile of Catholique mens goods, honors, and libertie, by robbing them for receyuing Priestes, hearing Masse, retayning Catholique Schoolmasters, keeping ca­tholique seruantes, mulcting them by twentie poun­des a moneth (which by their cruel accompt they make thirtene-skore a yeare) for not repairing to their damnable Schismatical seruice. By which a number of auncient gentlemen fal to extremitie ether of conscience, if for feare they obey; or of their vn­doing in the world, if they refuse. The taking of their deare children from them by force, and placing them for their seduction with Heretiques; (which violen­ce can not be done by the lawe of God to Iewes them selues) the burning of our Priestes in the eares; the whipping and cutting of the ears of others; carying some in their sacred vestments through the streetes; putting our chaste virgins into infamous places ap­pointed [Page 39] for strumpets; & other vnspeakable vilanies, [...]ot inferiour to anie of the said heathnesse persecu­tions.

They haue pined and smothred in their filthie prisons, aboue thirtie famous Prelates;The suffe­ringes of Catholi­ques. aboue fourtie excellent learned men; of nobles, gentlemen, and ma­ [...]ones a number; whos Martirdome is before God as [...]lorious, as if they had by a speedie violent death [...]ene dispatched: euerie dongeon and filthie prison [...] England ful of our Priestes & brethen; al Prouin­ [...]es and Princes christianed witnesses of our banish­ [...]ent. In al this we yeeld them our bodies, goods, [...]ountrie, blood & liues; & nothing wil quēch their ha­ [...]red of our Priesthood, faith, and profession. Thus in [...] causes we suffer, and yet they would not haue vs [...]omplaine; they say al is sweet, clement, and merciful [...]n this regiment. But as we said, we no otherwise [...]omplaine of this persecution against vs, but as it is exercised for that faith and quarel which the lawes of God and man approue and iustifie in vs; That it is done by the sheepe and subiectes of Godes Church against their owne Prelates and pastors, to whom in causes of religiō they ar bound to obey by th'expresse word of God.

When the lauful magistrate bearing sword by God for punishment of offenders putteth theeues, heretiques, or murderers to death; who accompteth it crueltie? who complaineth of persecution? But when contrariwise by anie violent disorder the male­factors get head and take hart in a commen wealth, and kil a lauful officer, iudge, or superior; that is a cruel and horrible fact, though it be done but in one or two persons in stead of a thousand wicked men executed by iust lawes. So whē the Prince and Prelate proceed together against such as by the sentence and law of the Church of Christ ar adiudged to be hereti­ques [Page 40] and iniuries to God, that is Iustice: but when the temporal Prince or lay people rebel against their owne Bishops to whom in spiritual matters they ar bound by Godes word to giue eare vnder paine of damnatiō; yea whē mere lay mē & most of thē wholie vnlearned disorderlie take vpon thē to prescribe vnto their owne pastors what they should beleeue, how they should minister the Sacramēts, force vpon them false and impious othes and articles, and that in Par­liament, wher the Bishops by the lawes of our countrie hauing the principal suffrages, and the rest of the whole Conuocation representing the Church of England, honorablie and vniformelie resisted; whō thes mē afterward deposed of their honors, toke their pulpits, churches, titles & prerogatiues from them; imprisoned their sacred persons, and abused some of them,True per­secution. namelie the noble Confessor and Bishop of London by al sortes of vilanie; This loe is a persecutiō indeed, wher the sheep, subiects and inferiors vio­lentlie oppose them selues against them whom the the Holie-ghost hath placed to be the guides, gouer­nours and curates of their soules. Yea when they de­pose, disauthorize, spoile, punishe, imprison their owne rulers Gods annointed Priestes; & giue warrant by wicked lawes to the temporal powers, to visit, cor­rect, iudge, & discerne of the doctrine of their Mai­sters in religion: that is a persecution, sedition, and rebellion in the highest degree.

And we may trewlie say hereof to our lost Coun­trie with the Prophet;Osee 4. Populus tuus sicut hi qui contra­dicunt Sacerdoti: the state of the persecution being wholie agreable to the mutinie of Chore, Dathā, Abirō and their confederats in the desert against their lau­ful Priestes and Gouernors; yea properlie against the high Priesthood of Aaron, as our contries reuolt now is against the sea Apostolique, and al lauful spiritual [Page 41] regiment proceeding from the same.

And therfore the Libeller guilfullie ī respect of the simple, but fondlie and falslie in our eyes, dispro­ueth our lauful refusal to obey men before God, and our resistance in matter of conscience by th'example of Chores conspiracie; which toucheth al their rebel­lions frō the sea Apostolique & Catholique Church; and confirmeth al our endeuours for maintenance of the same against what aduersaries so euer.

And their rebellion is the more plaine,The nevv cleargie. and perse­cution more hateful and intollerable; for that they haue not onely vnnaturallie done this violēce to their owne spiritual rulers, but therupon also haue chosen at their pleasures and intruded into their places a sort of greedie wolues; vnordered Apostats; amarous and godlesse companions; the very filth and chanel of the Realme; who for hatred of the Catholique faith from which they ar Renegates, and through a kind of com­petencie or emulatiō of the true Bishops, (whos roo­mes by secular force they vniustlie haue inuaded and doe deteine) beare such vnquenshable malice to the true annointed cleargie & to their obediēt folowers, that they cease not to īcite the powers of the Realme against vs; and exercise them selues vnder the preten­sed title of their vsurped dignities and other temporal commissions, the greatest tirannie and crueltie in the world; standing in feare of their state so long as they see anie true Bishop or Catholique man aliue. Whos actiōs are the rather intollerable; for that they know, and hath beene prooued in open court, that they not onelie vsurpe thos places against Gods and the Chur­ches lawes; but that they were not made and inuested according to the new lawes of the Realme, speciallie made for creation of them.

So as our true pastors being vexed, spoiled, tormen­ted and slaine against lawe, nature, and al reason by [Page 42] temporal men, hauing no authoritie in causes ecclesia­stical; and by a new forged cleargie that exerciseth no Iurisdiction, but by euident vsurpation, against both the Canons of the Church, and the lawes of our coun­trie: who is of so dul a wit as not to see the difference of the discipline of the Church and Realme done to­wardes offendors in Catholique times and states by lauful authoritie both spiritual and temporal; and the iniust persecution of the Church and her children now, proceeding of nether lauful authoritie temporal nor spiritual.

VVhat clemencie vvas vsed to them of the old Clergie at the begin­ning.Therfore let not the Libeller here so much extol the equitie and mercie vsed in her Maiesties regiment to certaine of the old principal cleargie, because they put thē not to death as they haue done others sithēce. Cicero wil not sticke to tel them what a benefit is done to an honest man, when his purse is taken from him, and yet his life saued; and what thankes ar to be ren­dred in that case to the benefactor. What courtesie so euer was shewed at that time more then afterwards to such as folowed (which ī good sooth was no other, then in stead of a present quicke dispatch on Gibet, to allow them a long and miserable life or rather a lin­gering and languishing death, in durance, desolation and disgrace; a far worse kind of persecution as S. Hi­larie noteth against Constance the Arrian Emperour, then anie other). But whatsoeuer it was that moued them not to put such to present death as they haue done some of the yonger sort afterward; no difference of cause ther was; the later sort being indeed no more traiterous or disloyal then the former.

This may perhaps be the cheefe cause; that perse­cutors lightlie at the beginning vse of purpose and pollicie,VVhy they vsed Catholi­ques bet­ter at the beginning the novv. gentle allurements, hoping that way to gaine the grace of al sortes: which is the reason that Iulian the Emperour in the beginning was much noted of [Page 43] clemencie; but in fin when he saw he could not extin­guish the Christian faith by art, his former hypocriti­cal lenitie was at length turned into extreme furie.

In our countrie at the first entrance of Heresie they had al the principal Cleargie, and diuers cheefe Ca­tholiques in prisons or places at commaundmēt, wher they could not exercise their functions; and being ancient men most of them, they knew they could not liue long: wherof diuers hauing bene in high offices hard before, had shewed pleasures to some protestāts that should haue els suffred for their Heresies or trea­sons in Q. Maries dayes; who now by sauing some of the said Bishops liues, thought to requit their courte­sies in part. They litle thought that thes old holy Cō ­fessors, being worne out by years and imprisonment, a new generation would rise to defend their old Bi­shops and Fathers faith.

Wherin perceauing now after twentie fiue years struggling against Gods Church, al their humane counsels to be frustrat; and that they can haue no rest in their Heresie, nor security of their state, depending (as they thinke) therupon: they ar now in greater fu­rie and rage towards vs, making chalenge for our an­cestors faith, then they were with the said holie Bi­shops; though to say truth, in respect of the others high calling and vnction to degrade onely and impri­son one of them, was greater punishment thē twentie deathes to vs, being to them but punies and their pu­piles and most obedient children of their pastoral di­gnitie.

But wher the Libeller pretendeth vs to be guiltie of other treasons and trespasses then they were, and therfore punished by death rather then they; as also pressed by thes new questions of the Bul and other ca­pital matters, as they neuer were; we auouch both as­sertions to be vntrue: nether our treasons being other [Page 44] then matter of our conscience and religion more then theirs were; nor yet they (beīg in deed so quiet & obe­dient subiects as you cōfesse them to haue bene) were alwayes free from such or other bloodie and quare­ling demaunds, as now are put to vs, for entangling of our blood: Wherof aswel the honorable Confessor and Bishop of Londō may be an example, before any excommunication of the Q. was heard of; as other Prelates and prisoners of that time and ranke conuen­ted afterward, about nine yeares agoe; and had inter­rogatories concerning the Bul of the verie same sense and peril as thes that quiet Catholique men ar now tempted euen to death with-al.

As for the high praises and special testimonie of wisdome,Praises geeuen to the old Clergy by the Libel­ler. learning, and loialtie that it liked the maker of the Libel to giue in particuler and in very nice fa­shion and miniard tearmes, to certaine of the cheefe Clergie; though it be but the sweet Salue of Ioab to Amasa, kissing and killing both at once, (for within six lines he crieth shame and reproch to them al): yet it is a condemnation to him and his fellowes that pre­sumed to dispossesse so noble, wise, and learned Pre­lates; and to prefer the iudgment and verdict of men ignorant and prophane before such mens sentence euen in matter of Religiō: and much more to put into their places a number of incircuncised Philistines, takē of the raskalitie of the whole Realme; and of such onely as could & would fil my Lordes of the Courtes handes with the benediction giuen to Esau: in respect of whom, or of any or al the route that suffred for He­resie in Q. Maries daies, the poorest and worst that be in trouble for religion at home, or in banishment for the same abrod, (of whom this Libeller vpon ether his malicious heretical humor or artificial policie, to diminish their credit with the people, or their grace with the Princes and Prelates abrode, vnder whos [Page 45] protection they liue, speaketh so contemptiblie, and in part so reprochfullie and slaunderouslie) may be in al life and behauiour accounted Saints.

It is a shame to folowe the Libellers follie in the pursuite of such childish thinges;The com­parison of thos that suffer novv, vvith thē that suf­fred in Q. Maries time. but he compelleth vs, and therfore we be forced to compare our cases & persons to theirs that were burned in our countrie for Heresie and Apostacie not long before.

The Libel therfore maketh a glorious muster of Archbishops, (so he speaketh by Enalage numeri); for indeed ther was but one, and he a notorious periured and often relapsed Apostata; recanting, swearing, & forswearing at euerie turne;Crāmer. and at the verie day and houre of his death, sacrilegiouslie ioyned in pre­tended mariage to a woman, notwithstanding his vowe and order (the verie first and principal cause of of th'English calamitie.) Other Bishops or clergie men were ther none of al the packe that was burned; (though two or three of them had iniustly vsurped some Prelates roomes) but were of the basest (for most part) worst, and contemptiblest of both sexes. In so much that the verie saint-woman,Foxes Saint-vvoman. whos child (as he sayth vpon lying Foxes credit) burst out of her bellie into the fier, was nought of her bodie; and therfore to couer her incontinencie would not vtter to the Officer her case, nor claime (after the custome of our countrie) the benefit of her bellie; but for the honor of her holie Martirdom (forsooth) went to the fier with the child ī her wōbe, her self onelie knowing therof: wher almightie God discouered her filthe and shame, wher she looked for the glorie of a Saint & of a virgin Martyr; of which sort ther is none in al Foxes Martirologe, nor commōly amōgst protestāts saincts.

Now for thes we yeeld vnto the Libeller;The nom­ber and qualitie of Catholi­ques that haue suf­fered. first four­tene noble and most worthie Bishops at one time, such as him self vpon euil intēt commēded euen now [Page 46] so highelie (and indeed they were inferior in vertue & learning to none in Europe) who al were depriued of their honors & high callinges, and most of thē im­prisoned & spitefullie vsed in al respectes; besides the famous cōfessor Archbisshop of Armachane Primate of Ireland, & a number of Bisshops of that countrie. Next we yeeld you in banishmēt two worthie English Prelates of the same dignitie th'one dead th'other yet aliue in Rome; three elected Bishops al now departed this life; we name the honorable Abbat of West­minster; foure Priors or superiors of religious Co­uents; with three whole Couentes put out of their possessions either into prison or out of the Realme.

In the same case were a doosen of famous learned Deanes, which next to the Bishops doe hold the cheef dignities in the English Cathedral churches: four­tene Archdeacons; aboue threscore Canons of Ca­thedral churches; not so few as an hundreth Priestes of good preferment in Q. Maries time; besides ma­nie one made in our banishment and since martired; fiftene heades or Rectors of colledges in Oxford and Cambridge, men of great importance in thos vniuer­sities and in the common wealth; and with them & the rather by their good example and prouocation, not manie yeares after, manie of the cheefe professors of al sciences; and aboue twentie Doctors of diuers faculties for conscience sake fled the Realme, or were in the Realme imprisoned. And both at the first and in diuers years sithence hath manie of the verie flower of the vniuersities come ouer both into the Societie, Seminaries, & other places, famous for learnīg. Wher through Gods goodnes and the great benignitie of Prelates, Princes, and Catholique people, they haue passed their long banishement in honest pouer­tie; and some in worshipful calling and roomes in Vniuersities, with as much grace and fauor as to for­reiners [Page 47] could be yeelded: in no place (thankes be to our Lord God) impeached of crimes or disorder; wherof we can shew the honorable testimonie of the best wher we haue liued in al nations.

And for our Christian comportemēt both at home in afflictiō,Our beha­uiour in our time of perse­cution. & abrode in banishmēt (though we be sub­iect to infirmities as other sinful creatures be) we dare stād with al the protestāts in the world: which we be forced agaīst this infamous Libeller to speak more liberally and confidentlie; for that he so shamefullie and against his owne knowledge writeth; That verie fevv ar fled for Religion other then such as vvere not able to liue at home but in beggerie; or discontented for lacke of pre­ferment vvhich they gaped for vnvvorthelie in vniuersities and other places; or banke-rupt marchantes &c. Wher the poorest wretches and worst amongest vs that in this tedious time of twentie fiue years absence from our countrie, wil relent in religion and returne to them, may be most welcome, receaued with ioye & trium­phe, and made ieolie fellowes in their new Synagoge. Ita nusquā facilius proficitur, quàm in castris rebellium; Tertuliā. as one saith. So earnestlie they wooe euerie poore Apo­stata, leud scholar, and lost companion; that for wea­rines of banishment, loose life, or impatience, looketh homeward towardes heresie or carnal libertie and li­cence againe. By which allurementes yet the world knoweth how exceding few you gayne or get frō vs; whilest we in the meane space (through Gods great grace) receiue hundrethes of your Ministers, a nom­ber of your best wits, manie delicate yong gentle­men, and diuers heires of al ages, voluntarily fleeing from your damnable condition, and seeking after God; and many of them also become Priestes or reli­gious, euen now when you hate, contemne, and pu­nish Priestes so deadlie. This is the worke of God marueilous both in your eyes and ours; and cannot by [Page 48] humane force, feare, or pollicie be dissolued.

Temporal men Ca­tholiques.Count your cardes therfore better, and looke not onelie of so manie famous Clergie men and the dailie encrease of them against your violent lawes (Sir Li­beller) but count yf you dare for shame, among your beggars and bankeroutes in Q. Maries time (as you dishonestlie terme vs now) so manie noble and valiant Erles, Barons, Knights, Esquiers and gentlemen, that haue ether suffred prison, or as their conscience led thē, stoode in armes for defence of their Faith & Chri­stiā knighthood; not against their Prince or countrie, but against such as abused her weake sex and former years of her youth to th'establisshing of them selues and their Heresie; or haue forsaken their honorable callinges, offices, and liuelihoods in their countries for defence of their Christian faith; of which I could name you a noble number of al degrees able and redie to defend by sword, (excepting the respect they haue to their Prince and deare Countrie) their Religion and honorable actiōs against al the heretiques in the world that defame them.

Whos most worthie order and knighthood the Li­beller seeketh to distaine,Erle of vvestmer­land. by naming the noble Earle of Westmerland; whos peculier life and actions, or anie other particuler person of what condition soeuer though we goe not about nor neede to defend against malitious enuie & detraction of heresie; yet surelie notwithstanding his youthful behauiour whatsoeuer (which he learned ther amongst you, and is not so strāge in Campe or Court, you wote wel M. Libeller) he is able to proue that you slaunder him extremelie; & we cā witnes that he liueth in good health & hono­rable charge in the seruice of the K. Catholique: as we also can tel you that the renouned Countie of Northumberland died a Saint and holie Martir.Erle of Northū ­berland. For what former quarel or cause of his death so-euer ther [Page 49] was, yet was he a true Martir, in that he was offred [...]is life, yf he would alter his religiō; as diuers others [...]ere of the same action in the North; and al other [...]riestes pretended to be condemned for other trea­ [...]ns

Which life and liuing in as much as they refused [...]r Christ and his Faith when it was offered; they be [...] the number of Saints and Confessors, no lesse thē [...] they had died onelie for the same.

And therfore whē the aduersarie chargeth D. San­ [...]rs and D. Bristow with treason for affirming such [...] be Martirs, in this sense; he sheweth him self igno­ [...]nt: as he is malitious in bidding vs enroule Somer­ [...]ldSomerfild. in the number of our Martirs; as perhaps before [...]od he is, if he were distract of his wittes, or furious as al men say, and the Libeller confesseth) to whom [...]an not be imputed what so euer he did in alienation [...]f mind; and to his enimies shalbe imputed murther [...]hat so euer was done against him in that his state: or [...]peciallie, (which is the most common opinion proo­ [...]ed by manie probabilities) if the poore gentleman were dispatched of purpose and appointment; (as the [...]ryar that accused the duke of Lancaster was, and ma­ [...]ie other; and as the Protestants said Iohn Hun was in [...]ollards tovver;) for preuention of the discouerie of cer­ [...]aine shameful practises about the condemnation and making away of the worshipful, valiant, and innocent gentleman M. Arden: whos case like to Naboths, and his wordes of wishing the Q. in heauen, (as it is repor­ted) were so partiallie or rigorouslie scanned by the malice of his great and potent professed enemie that many yeares hath sought his ruine; together with his zealousnes in the Catholique faith, brought him to his most pittiful end, to the great regret of the whole countrie. But the importunitie of the aduersarie hath brought vs somewhat out of our intended cours.

To returne backe therfore to our famous Prelates, deposed in this Queens dayes the principal wherof was Archebishop of Yorke,D. Heath Archbi­shop of York. & highe Chancelour of the realme (the Primate of Canterburie being decea­sed before): which worthie man this Libeller hipocri­ticallie commendeth for his loyaltie, though in Reli­gion differing from them; therby to make the Q. Ma­iesties mercie towardes him a paterne (forsooth) of clemencie not to be matched, as he wiselie writeth in Q. MARIES time; which Queene notwithstanding pardoned a number of heretiques and ranke condem­ned traitors, both of life and landes whom we could name, & al the world knoweth yet aliue. And further he addeth (which is a notorious vntruth) that the said Prelate voluntarilie left both his Chauncelorship and Archbishopricke: wher al wise men wil witnes with him and for him, that he was most vniustlie with the rest of his Suffraganes and brethren Bishops for re­fusing to take that absurd othe of the Q. Supremacie, and to vse the new Caluinistical seruice in his prouin­ce, deposed by violence from his spiritual function & dignitie.

Whos courage and resistance for quarel of Gods religion, (how loial and obedient so euer the Libeller would make thos men in comparison of vs; therby to insinuate, that the more bloodie rigour is vsed now towardes vs then in the beginning towardes them) was such in them & specially in the said Archbishop; that he worthelie, and as became his Excellencie, re­fused to anoint or crowne the Q. Maiestie that now is, though it apperteined to his special office to doe the same, the Metropolitan being dead as hath bene said before: and so did al the rest of the Bishops refuse the same vntil with much a doe they obteined the Bishope of Carlisle,The Bishop of Carlisle. (the īferior al most of al the rest) to doe that function. Which is here remembred, by [Page 51] me for that the Libeller of his good discretion recor­deth it for special courtesie of that man towardes his Princesse. Which refusal of him, (specially that by of­fice should haue done the same) might in reason haue bene construed to as hainous and treasonable a pur­pose, as most thinges that afterward haue bene done for the Catholique cause by anie of the later years; if the malice of that time had bene as ripe then, as now it is against Gods Church and Priestes.

The cause why they durst not thē, nor could be ad­duced by anie humane feare or authoritie to inuest her, was;VVhy the Catholique Bishops re­fused to croune this Q. for that they had euident probabilities and arguments to doubt, that she ment ether not to take the othe or not to keepe the same, which al Christian kinges (and speciallie ours in England) doe make in their Coronation for maintenance of holy Churches lawes, honors, peace and priuileges, and other duties due to euery state, as in the time and graunt of K. Edward the Confessor.

They doubted also lest she would refuse in the ve­rie time of her sacre, the solemne diuine ceremonie of vnction (accustomed in the consecration of al Chri­stian princes) through the euil aduises of certaine yōg counsellers, being then in the heate prime and pride of their Heresie, wherby great scandal might arise, and hurt to the Realme. Which they the rather doubted, because they saw (not lōg before) her Highnes at her first entrāce to that high estate, commaund a certaine Bishop, euen the same of Carlisle now named, stāding readie to say Masse before her (a strange case in a wo­man towardes a Bishop) not to eleuate the holy con­secrated Hoste, but to omit that ceremonie, because she liked it not. Which the said Bishop to his great honor, constantlie refused to obey. A thing that in one of vs poore men now, perchaunce would be accomp­ted high treason and disloialtie towardes our Soue­raine.

And of this his courage in Gods cause it neuer re­pented him; but for doing the other office at the Co­ronation when he sawe the issue of the matter; and both him self and al the rest of his sacred order depri­ued; and the Churches Holie lawes and faith, against the conditions of her consecration and acceptation into that royal roome, violated: he sore repented him al the dayes of his life; which were, for that special cause, both short and werisome afterward vnto him.

Otherwise doubtles al the Bishops, and the rest of the principal of the inferior Cleargie did stoutlie and worthelie as could be wished, & as was possible in that sodaine assault of Heresie; fearing at the same time their personal peril so litle,The inten­tion of the Clergie to Excōmuni­cate the Q. that they were manie of them of that mind that it should be good to vse the censure of Excommunication against her Highenes and some of her leaders into that reuolt so dangerous and shameful to the state, so latelie reconciled to the sea Apostolique, and by othe and promis of al estates confirmed.

But the wiser of the Bishops, or at least the mylder sort, persuaded the contrarie for manie inconuenien­ces that might ensue: and so they rather resolued the matter to be remitted to the high Pastor of Christes vniuersal Church, then to be executed by them that were her subiects, not without peril perhaps of some further tumult scādal and trouble to the whole Clear­gie; whom they would haue interpreted to haue done it of malicious and rebellions mind, rather thē of loue and dutie, of which al such censures indeed doe pro­ceed, how so-euer the partie affected and sicke in soule (especiallie Princes except they be verie wel trained in the feare of God) accept the same; wel remembring that manie Kinges had killed their Pastors in like ca­ses.

Al this we put doune that no man be abused by the enemie to thinke that the Reuerend Prelats, at the first were lesse zealous, (which he calleth more loial) or more obedient to the Prince in lauful thinges, then we their scholars and of-spring be; or we lesse loial thē they, and therfore more punishable then they were: though in deed their perpetual imprisonment and pi­ning away in miserable desolation; their tossing and shifting from one superintendents house to an other; from one keeper to an other; from one prison to an other; subiect to extreme wantes, and to a thowsand daylie vilanies besides; wherof some of thē now haue tasted for twentie fiue years together, is worse then any death in the world. This then is a true Persecutiō indeed, when such men for such causes against al rea­son and lawes be so vexed, by such as owe them al re­uerence, dutie, and obedience.

Such is also the miserable fortune of the Catholi­que Nobilitie & 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) & [Page 54] 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 [Page 55] 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; & [Page 56] 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 [Page 57] 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 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 [Page 58] 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.

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 [Page 60] 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 [Page 61] 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.

1 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.

2 Whether the Q. Maiesty be a lauful Q. and ought to be obeyed by the subiects of England, notwith­standing the Bul of Pius Quintus or anie other Bul or sentence that the Pope hath pronounced or may pro­nounce against her Maiesty?

3 Whether the Pope haue or had power to authorize her subiects to rebel or take armes against her or to [Page 62] inuade her dominions; and whether such subiects so doing, doe laufullie therin?

4 Whether the Pope haue power to discharge anie of her Maiesties subiects, or the subiects of anie Chri­stian Prince from their alleageance or othe of obe­diēce to her Maiesty, or to their Prince for anie cause?

5 Whether D. Sanders in his booke of the visible Monarchie of the Church, and D. Bristow in his booke of Motiues (writing in allowance, commen­dation, and confirmation of the said Bul of Pius Quin­tus) haue therin taught, testified, or mainteined a truth or a falsehood?

6 Yf the Pope doe by his Bul or sentence pronounce her Maiesty to be depriued, and no lauful Q. and her subiects to be discharged of their allegeance and obe­dience vnto her; and after, the Pope or anie other by his appointment and authoritie doe inuade this Real­me; which part would you take, or which part ought a good subiect of England to take?

Wherin if you say nothing, or refuse to answere somewhat in contempt or derogation of the sea Apo­stolique; then are you iudged no good subiect, but a traytor; wherby let al Princes and People Chri­stian beare witnes of our miseries and iniust affli­ctions; who are inforced to suffer death, for our onelie cogitations and inward opinions, vnduelie sought owt by force and feare, & yet not condemned by anie Christian schoole in the world, nor vttered by vs but vpon forcing interrogatories; we hauing committed nothing by word or deed against our Prince or lawes; but doing al actes of honour and homage vnto her, & suffering meekelie what punishement so euer she would lay vpon vs for our Religion;The beha­ueour of English Catholikes since the Bul of Pius Quintus. for so most part of al sortes of Catholiques haue done both in Englād and Ireland for this twentie fiue years space; onelie a verie few Nobles of both countries taking once [Page 63] armes for their defence, in al this long time of intol­lerable affliction: (the like patience you shal hardlie find in Protestātes, as their furious rebellions against their Soueraignes in France, Flandres, and Scotland doe testifie:) our Nobles & gentlemen hauing borne al thos anguishes of bodie and mind, with losse of honours, countrie, landes & libertie for so long time; haue both at home and abrod obeyed her with such loialtie, as subiects ought to doe their Soueraine; ne­uer tooke armes in al Englād vpō the Bul of Pius Quin­tus, nor anie time since the publication therof: (con­trarie to the deceiptful diuisiō of thos times, things, & actions set doune by the Libeller; placing that after, which was done before the Bul was published): but haue shewed them selues in al cases as seruiceable as before.

The Clergie men also, whether religious, Priestes,The pro­ceeding of Cleargie­men con­cerning the Bul. or students of the two colledges in Rome and Rhe­mes; whether they were in the seruice of their coun­trie at home, or in the schooles absent; did al in maner (notwithstāding the said Cēsure of his Holines) vse al due reuerēce & respect; vtterīg in no preachīg speech, or booke, no nor at the houre of their death & Martir­dome, nor euer before in anie their confessions to the Magistrate, anie disloyal worde against her Maiesty. No (which we further auouch) not anie one Priest of the Societie or Seminaries can be prooued by the aduersarie to haue absolued in secret Confession anie one man liuing from his allegeance; or to haue euer ether in publique or priuate, disswaded anie one per­son in the Realme from his obedience in Ciuil causes to the Q.

Furthermore it is certaine that neuer Priest had anie such Commission giuen hitherto by ether the Popes Holines,Priests Commis­sions. or such other superiours in Religion or college, to deale in anie such matters touching the [Page 64] Q. nether is ther anie such thing implyed in ether the authoritie or act of reconcilement; how so euer the ielous enimie hath found knots in thos rushes that of thē selues are smooth. As the contrarie is doubtles most true; the Gouernours of the students alwayes of purpose prohibiting, and as much as in such numbers of al sortes (not al euer hauing discretion to season their zeale) could be, prouiding that in the cours of our schoole questions and controuersies concerning the Popes preeminence, no matter of depriuing or excommunicating Princes should be disputed; no, not so much as in generalities, and much lesse, the par­ticularizing of anie point in our Q. case. Which mat­ter notwithstanding it be determinable by Diuinitie, and doe come in cours to be handled in schooles as o­ther questiōs doe: yet because it is incident to matter of state, (as now our countrie most vnfortunatly stan­deth) and consequently might be interpreted by the suspitious to be ment of her, whos case men liked lest to deale in; it was thought best to passe ouer al with silence.

The parti­culer doin­ges of D. Sanders & of D. Bri­stoe.Which moderation was kept in al places and per­sons of our Nation; (two onelie learned men of great zeale & excellencie indeed, D. Saunders and D. Bri­stowe excepted) who had their special reas [...]ns to doe as they did which we wil neither defend nor reproue: but manie Catholiques were sorie therfore, and wished the matter so offensiue had neuer bene tou­ched, but committed onelie to higher powers, and especiallie to Gods iudgement; that he might, ether in this world or the next, (wher both Popes & Prin­ces must come to their accomptes) discerne of the cōtrouersie betwixt our two superiours: th'one being our spiritual Head and Soueraigne, who is the higher and in matter of Religion rather to be obyed: th'o­ther our temporal Prince, to whom likewise in such [Page 65] sort and matter as the Holie Scriptures appoint vs, we owe al dutie and obeisance.

Wherupō afterwardes not onely D. Bristow omit­ted in his second edition or abridgement of his booke that odious point, not fit at that time to be handled: but D. Saunders also, (though his former treatise was not of anie stranger Catholique and learned, in anie nation misliked; being more free therin, because they be not entangled by authoritie and sway of lawes as we are) yet called he in and suppressed to his liues end, a verie learned booke made in defence of Pius Quintus his sentence, and printed aboue fortene years since; no copie therof that is knowen, being now extant. Which cours of moderation al Catholiques of al sor­tes both spiritual and temporal haue followed euer since, restraining (as much as in them lay) the rigour of that sentence.

And the blessed Martyr F. Campian him self as is recited in the storie of his arraignemēt,The speech of Father Campiā at Rome. falling in talke with a certaine principal Cardinal in Rome at his first arriual ther, (a dozen years sithence, and not ma­nie after the Bul was published); he being asked of English affaires, and how the Catholiques so much distressed helde yet out, and what effect th'excommu­nication had: answered, that the Bul was troble­some to them, and cause of the Q. more heauie hand vpon them: insinuating that it were good it were mi­tigated, so that it should not bind the subiects, but that they might obey her, as their lauful Princesse, notwithstanding anie contrarie sentence of the sea Apostolike before giuē. Which good office of speach and meaning, the aduersaries were not ashamed to charge him withal in his iudgement.

As their follie and partialitie are also so great he­rein, that in this Libel they speciallie put doune,Touching the petition of F. Per­sons and F. Campiā for mode­ratiō of the Bul and Censure. to proue both the said good Father, and his Superiour [Page 66] the Reuerend F. Robert Persons, guiltie of treason; for that they made special sute vnto his Holines that now is, to qualefie the Censure of his predecessour; at least so far, that it might not bind, or make culpable anie her Catholique subiectes in consciēce, for obey­ing and seruing her as their Soueraigne; how so euer it stood against the Protestants, who neither looked nor cared to be discharged of it; as the Catholiques, for conscience sake, most desired to be free. They knew his Holines would not wholie alter that cēsure; the case standing with the principal partie as it did before his predecessors sentence. They knew the Q. and protestants them selues made no accompt therof nor desired to be loosse. They knew it singularlie per­teined to the safetie of her person and the quiet of the state, that the Catholiks were perswaded, they might laufullie obey her as their Q. and Gouernesse, not­withstanding the said sentence. They knew the sub­iects would gladlie doe that with safetie of consciēce, as a way far more secure for both them selues and the Q. which they did before onely for feare. They knew they could not profitablie proceed in their spiritual worke of confessing, conuerting and reconciling the subiects to the Holie Church, except they might by Apostolique warrant resolue them for their lauful obedience to the Q. They thought good wher nei­ther the Pope could be induced, without the repen­tance of the partie, to cal in the censure, nor the Q. to yeeld to anie condition that way; rather thus to seeke for mitigation, then to leaue it in ful force stil: and finally, rather thus by moderation and sweetnes to temporize betwixt both their Superiors; to see whether God might not moue the hart of her Maie­sty, wholie lying in his hand, to enter into some good conditions, for her reuniting to the communion of the Christiā world; th'onlie way of sauīg her Realme [Page 67] in this world, and her soule in the next.

Alas; what euil office haue thes good Fathers done herein? What treason is committed more now, then if they had desired his Holines to haue discharged the Q. and Protestants also of al bond of that Bul? How could ether they or the rest of the Priests doe more dutifullie and discreetlie in this case, then to prouide that al such with whom they onely had to deale, might stand free and warranted in their obedience, and commit the rest that cared not for Excommuni­cation to the iudgement of God?

By al which we may see the notable discret and sincere dealing of Catholiques al this while about fif­tene years that this sentence hath bene extant and published; and their manifold endeuours to mitigate and ease the burthen therof, in al such as might ther­bie haue remorse to obey and acknowledge the Q. Regalitie. Neuer writing of the matter, nor dealing in it, but to th'end of pacification, publique rest, and securitie of the state; brought into brandle and doubt, by this vnhappie alteration in Religion. And so they might haue had al the learned of our nation either si­lent in the question of th'excommunication, or miti­gators of it stil; had not the vnwise and verie impoli­tique importunitie of certaine in gouernment (see­king by al direct or īdirect driftes the blood of poore Catholiques) forced men to their needful defence & interpretation of their meaning herein:Vnvvise and verie impolitique proceeding, yea verelie to seeke with diligence the truth of the matter, which of purpose they did let passe before, as a thing imperti­nent to their edification or saluation.

Which they did the rather; for that Pius Quintus the author therof being departed, his successor Gregorie the thirtenth that now happely sitteth in the Aposto­lique throne, neuer reuiued the same (that we know of) but by conniuence and expectation of our Q. and [Page 68] Countries returne to holie Churches peace and to the societie of other Christian kinges, suffred the sen­tence after a sort to die, specially so far as it concer­ned the Catholiques (as is said): euen as the like Cen­sure of excommunication and depriuation published by Paulus Tertius against K. Henrie th'eight did passe ouer in peace to his dying day,The excō ­munication of K. Hen. 8. by Pope Paulus ter­tius. by the patience of other Popes following; and the manie hopes and pro­fers which the said king made, of his returne to the Churches obedience againe, though preuented by death it pleased not God to make him worthie of the same.

And this was the Catholiques honest desire and behauiour touching th'excommunication euer since the publishing therof:The desire of Catholi­ques to a­uoid mat­ter of state. vntil now of late, whē by their interrogatories and new order of most bloodie, vn­lauful, and vnwife search of mens consciences; not deedes words or writinges, but verie inward opiniōs, thoughtes and cogitations of hart, are wrong out of men by the questions before rehearsed. Wherby not onely diuers holy Priestes that haue suffered, but also some other being strangelie and conninglie brought into this odious and dangerous matter of state, and pressed against their wils to say their cogitatiōs; they did notwithstanding as much as was possible, auoide anie wayes so to determine or answere, as might be preiudicial to their allegeance: which they obserued, not onelie whilest they had hope of life, but euē after their condemnation also, and at the very last houre of death.

The diuers ansvvers of sondrie to the for named in­terrogato­ries.Some meeklie and discreetlie declined from the questiō one way, some an other: but alwith great shew of honestie, fidelitie, and innocencie. One (as Father Campian) answered; they were controuersies and questiōs not determinable ī that court, but in schoole.

An other; that he thought the Pope, that gaue the [Page 69] sentence, might erre in some cases: that is, though not in doctrine, yet ī fact; for wāt of informatiōs, prooues, and other circumstances needfullie in such cases to be obserued: but whether he did erre or no, and abuse his authoritie in this Cēsure; that he referred to God, him self not being sufficient to iudge of his Superiours doinges.

Some said; they neuer saw the Bul in their life, and therfore 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 [Page 70] 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 [Page 72] 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 & our cōtentmēt, [Page 73] this Libeller so often alleageth) if in scoole, booke or pulpit, it had bene affirmed, that for Heresie or Atheisme, a Prince, or her self might be deposed?

Yf in the famous vniuersitie of Paris, or honorable college of Sorbon,VVhat forraine Princes ac­cōpt of such propositions. that conclusion of diuinitie were defended, that the Pope in case of Heresie, might cen­sure their king; would that trouble his most Christian Maiesty, who desireth no longer to reigne, then he doth aduaunce the glorie of Christ? The like might be said of th'other great Monarch of Spaine; who would not haue his owne issue (which God almigh­tie blesse) succede him, if it were not Catholique. No more would th'Emperours sacred Maiesty; no nor the Popes Holines (in spiritual affaires and regiment of our soules, superior to al the rest) count anie of his owne subiects traitors; for houlding, that in case of Heresie or Apostacie, he might be deposed or loose the right of his place and dignitie.

We aske here the Libeller; by what law or custome, Canon, Ciuil or National of our countrie or other, is this made treason? Or why it should be more trea­son in England then in anie other place? seing no lawe hitherto hath passed by authoritie against the same; nor anie opinion, to be compted preiudicial to anie Prince or state; no assertion treasonable that is true in diuinitie: for that no truth agreable to Gods lawe and mans, can be contrarie to the lauful soue­raigntie of anie power or potentate in earth.

But you wil say (and that is al you can say) that though the general proposition,An obie­ction vvith the an­svver. that Princes for He­resie may be deposed, were true; yet th'application therof to her Maiestie in particuler, may be treason; for that it is made high treason by act of Parliamēt in the thirtenth yeare of the Q. reigne for anie to cal her an Heretique or a Shismatique vnder paine of death.

To which we answere; first, that our affirming that [Page 74] she may be deposed for Heresie, doth not at al auouch her to be one; no more then the like assertion of the K. of Spaine would implie him to be such an one, or vs to thinke him such an one: and therfore if your owne conscience accuse your selues, or giue you su­spition that what soeuer is said toucheth you; it is you that applie the general speach to your owne particu­ler and not we. Secondlie we say, that your said law may bind vs that be subiects not to speake so vnreue­rentlie of her, to whom God hath giuen power ouer vs in this lyfe, as to cal her Heretique, Infidel, or Schismatique (for thos be the termes of your statu­te) though we should know her damnably to erre in Religion: but the Pope is not subiect to that lawe, but he may according to th'authoritie giuen vnto him, determine by the lawes of God & holie Church, who is an Heretique; and so wil the learned of for­raine schooles whether you wil or no, applie the de­finition of Heresie or of an Heretique, to what per­son they please.

As for vs & our brethren executed, you know none euer called the Q. Heretique voluntarilie, contem­ptuouslie, or malitiouslie, as your statute runneth; but when they were driuen by you of set purpose to of­fend the lawe, so to haue some quarel to make them away.

The malice of our per­secutours in driuing and inforcing men to of­fend their lavves.For example of your charitable and no lesse politi­que dealing in such matters, we wil set doune the ho­lie Martyr Iohn Nelsons case. This man being brought before the Magistrate, was demaunded what Religion he was of? to which when he bouldlie an­swered that he was a Catholique; they further asked what he thought of that Religion and seruice which was vsed in England: and to that when he answered that he tooke it to be heretical and schismatical; then (quoth they) what is Schisme? A volūtarie reuolt (said [Page 75] he) from the Romane and Catholique Church. Wel then said the Magistrate; goe toe; what thinkest thou of the Q. is she a Schismatique or no? (for of anie thing said before they had no iust pretence of law to cōdemne him of treason): the man of God answered, that he neuer so called her for reuerence of her highe dignitie; nor could tel (for that he knew not her Maiesties meaning) whether this Religion were esta­blished by her special commandement and authoritie or no; and therfore humblie prayed them, not to vrge him wittinglie to commit anie crime, wherin hitherto he had neuer offended. But they would not so cease; but said they could wel resolue him in that, that in deed this English religion was established by her, and by her mainteined: the Confessor refused stil to answere; saying that he knew not so much, for al that, of her mind & cōscience, but it might proceed rather of some of her ministers more then of her self: in which sort (as S. Augustine noteth) a man may be deceaued by heretiques but yet properlie no hereti­que; Haereticis credens, & non propriè Haereticus. A differēce betvvene an Hereti­que and one that belee­ueth Here­tiques. But be­cause they would needes haue the poore mans death, they left him not so; but what (say they) if she were the author of this religion, then whether were she a Schismatique, or Heretique, or no? The Confessor being loth to exasperate the Prince on the one side, and more loth to offend God or giue scandal on tho­ther; after he had paused a while, and asked strength from aboue, finallie he said; if she be the setter forth and defender of this Religion, then she is a Schisma­tique & Heretique in deed. And so they got the holie person into the cōpasse of their lawe, for which after­ward he was Martired.

Now we doe appeale to the equitie of al Christian people how loth our brethren be to offend by word or deed the honour of the Q.;The offence of Catholi­ques coa­cted. & after what a shame­ful [Page 76] captious sort, they be forced to doe or say that, which the enemie chargeth them withal, euen to death. Alas; it is not Catholiques that applie thos vni­uersal truthes of schooles, to the particuler case of our state: but it is their owne vneuen driftes, questiōs, feares, and suspicions, that make them imagine and conuert al to them selues. As also it is their errour in regiment (wel near as may be doubted incorrigible) that hath brought them selues to thes perplexities, and vs to thes coacted miseries and complaints.

Lastlie we say; that how soeuer anie one Catholi­que or other hath bene driuē or shalbe forced hereaf­ter to offend against the said Statute of Supremacy or Heresy, or against any new law made in that behalf; yet in equity they can not be pursued to death for that cause; seing our aduersary protesteth here publiquely in his Libel, that no other trespasses shalbe obiected to vs as matter capital, sauīg treasōs so made by th'ol­de lawes of the Realme. As we for our partes eftsons doe protest and 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 entrāce to the trea­tie of the former de­mandes a­bout the Bul. nether hath bene nor shalbe by vs anie wise spoken, mēt or applied, against our natural Prin­cesse or coūtrie; how soeuer anie suspicious, malitious, or guiltie mind shal peraduēture 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 applicatiō 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 actiō concerning the matter [Page 77] of th'Ecommunication, but wil without partialitie [...]nd personal quarel, for a common Apologie of vs al, [...]eclare and prooue thes assertiōs of the Popes power [...]nd superioritie ouer kinges in cases of Heresie, Apo­ [...]tacie, and other like; to be agreable to Gods word, [...]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 cōteined 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 Religiō,The Prote­stantes opi­nion and practise for depositiō 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 cōtra Deum: īmo indigni sunt qui censeantur in hominum numero. Potius ergo conspuere oportet in illo rum capita, The doctri­ne of Fa­ther Caluin. quàm 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 vpō their heades, thē obey them; when they [Page 78] 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'interpretatiō 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 religiō in France, by consecrating most happilie their blood to God in the batail of Druze. Wherof also the Mini­sters of the reformed Frēch 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 sentēce 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 shalbe charged with contempt, no lesse then the oppressors therof thē selues: wherof we haue an exā ­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 [Page 79] 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 opiniō & 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 cōfederacie,The opiniō 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 & the Lantzgrane, gaue this reason,Lib. 21. of their taking armes against their supreme Magistrate: ‘For as much (say they) as Caesar intendeth to destroy the true religion and our anciēt libertie; he giueth vs cause inough, why [Page 80] we may with good conscience resist him, as both by prophane and sacred histories may be prooued.’

Lib. 22.The same writer reporteth the like of the Ministers of Magdeburge; declaring how the inferiour may defend him self against the superior, compelling him to doe against the truth and rule of Christes lawes.

By al which you see; that to resist the Magistrat, defend them selues in cases of consciēce, and to fight against the superiour for religion, is a cleere and ruled case; and no treasonable opinion at al against the Prin­ce, if we wil be iudged by Protestants: wherin their knowen facts be far more notorious, then their wri­tinges.The exam­ples of the Prote­stants ta­king armes for their Religion. For that Beza and other the cheefe ministers of the French Caluinical Congregations, were them selues in feeld, agaīst two or thre of their natural leige lordes and kinges.

Zwinglius also the vnfortunate Father of our En­glish faith, was killed in the battail as al the world knoweth; and therby it is euident, that the instance of D. Saunders who followed of zeale the late commo­tion in Ireland, can not be so much obiected to the Catholiques reproch as th'aduersarie would haue it seeme; whos report notwithstanding of the maner of his death, is also a verie slaunderous vntruth.

The Protestants of Flanders held it for a most cer­taine truth (by the approbation also and sollicitation of England) that they might rebel against their su­preme Magistrate, for Religion; when by force of armes they altered al, and deposed their Soueraigne. Which ought the more to weigh with th'English Caluinistes, for that (as I haue signified) their pud­ding lay also in that fier. As likewise it is wel knowē that them selues haue bene the cheefest procurers and doers in the depriuing of the lauful and annointed Q. of Scotland; and for her further affliction, haue kept her also in captiuitie, thes fourtene years together.

And here in thes cases of their owne,The varia­ble & mu­table dea­ling of Pro­testants. no treasonable propositions; no resisting of Gods annointed; no diso­beying the king, as being the most precellent; no ouerru­ling the person that acknovvledgeth no superior in earth, but holdeth onely of God; (for al thes termes the Libel­ler seemeth to make great aduantage of, against the resisters of our Q. & deposing of her Maiestie by the sea Apostolique) can haue place or beare sway. But when it cometh to a point of their owne freshe and florishing religion; then neither vnction, nor lauful succession, nor anie other princelie prerogatiue can serue lauful Magistrates, or saue them from their sub­iects furie: th'English brethren euer speciallie assisting the rebellion; as wel by their diuinitie, as otherwise by force of armes to their power.

The question therfore is not (nether is it material to the purpose which the Libeller so much flori­sheth verie idlie) of the Princes lauful creation or consecration:The true state of the question about resi­sting of Princes. but whether a Prince laufullie inuested and annointed, may be for anie cause, namelie for matter of Religion, resisted by his subiects? We say that the Protestants of al sectes doe both holde and practize it, England it self speciallie allowing of the same. And therfore ther is no treason in this case, if we folowe the present diuinitie of England: nor new example, if we respect the furious attempts and rebel­lions of Scotland, Flaunders, Fraunce, and Germa­nie, against their superiours, for maintenance of their heresies; & al wel allowed by the ministerie of euerie Prouince. And vpon thes examples you should look (my Masters of England) when you make so much adoe for one poore commotion, made in defence of the Catholiques, in twētie six yeares space of the grea­test persecution and tribulation that euer was since the Gothes and Vandals times. Wher if the Q. had holden her Ancestours faith, and had ruled ouer so [Page 82] manie protestants but a quarter of the time, afflicting them, as she hath done Catholiques (though perhaps not her self so much as her vnmerciful Ministers) her Maiesty should haue seene other maner of attemptes against her state and quietnes, then haue fallen by Ca­tholiques ether in England or Ireland in this her rei­gne. Which her long prosperitie in gouernment, pro­ceedeth speciallie of the said Catholiques timorous consciēce, quietnes of nature, loue of order & obediē ­ce, & great detestatiō of garboiles, sturres & troubles.

Which the verie Heretiques them selues haue oftē reprochfullie and scornefullie imputed vnto them openlie;The scor­neful spee­ches of He­retiques to Catholikes. saying to some of great accompt, whom they had afflicted extremelie. What wil you or what dare you doe? Your hartes we know, and your wishes; but you are verie cowardes and beastes that be Papistes. We stād in no feare of your forces or what soeuer you can doe against vs. Yea the verie ministers wil out of pulpits protest, that the Papistes shal neuer haue the world for them, come what change of Prince or lawes so euer, for they wil fight for it to death.

Which chalenge and vaunt they make on euerie hand so boldlie, (and yet verie vndiscreetlie) because they see the Catholiques, more sadde, graue, honest, and quiet natured men,The diffe­rēt natures of Catholi­ques and of Protestāts. consisting of deuout and aged persons and of godlie weemen: wher as the Prote­stants, now in possession of state, goodes and gouern­ment, ar risen (most of the principal) by alteration; spoile and factiō; their cheefe folowers youthful per­sons, venterous, and desperate; and the rest both of lai­tie, and speciallie cleargie, entangled by the present commodities and pleasures (which this new Religion yeeldeth, in al fleshlie lustes and turpitude) are impa­tient, vindicatiue, restles, and furious: and in a verie few (in comparison of Catholiques and quiet men) make a great shew and a terrible muster, in the sight [Page 83] of quiet honest and peaceable persons.

Now thes violent and factious men when the Prin­ce & lawes goe for them, they make their aduauntage therof: but if they be against thē, they breake al bōdes of obedience, despise dominatiō, make spoile and ha­uocke of al thinges, and runne headlong into al most detestable disorders.

If you marke thē you shal perceiue, they make their market most in the minoritie of Princes or of their infirmitie; as ī Englād, in K. Edwards time;The sedi­tious and craftie pra­ctise of Protestāts. In Fraunce vnder the deceased two yong brethren of his Maiesty that now is; In our countrie againe, by the infirmitie of the Princesse sexe that now reigneth (otherwise truly of most excellent giftes) but alwayes a woman, easilie seduced, and not hardlie ledde and drawen by thos, whom she ether trusteth or feareth: ī which case commonlie, the more gentle or innocent the Souerai­gne is; the more violent is the gouernment, through th'abuse of their simplicitie, by the tyrannie of such as occupie vnder them principal authoritie.

How this sort of men abused the years sexe and be­nignitie also of the noble ladie now Q. of Scotland,The trai­tours of Scotland. whos fortune therbie hath bene so hard as the world now seeth; & withal bow they haue abused her most high and excellent Sonnes minoritie, to th'aduaunce­ment of their sect and selues; no man can be ignorant. And now when that rare Prince is come to years of knowledge, and therby like to espie and punish the wicked treacherie and treasons of thos that haue so abhominablie abused his infancie and Mothers sexe; they barbarouslie, by the counsel of wicked Ministers (the raskalitie of the Realme) ceazed vpon his royal person: and sithence being deliuered by God from his enimies handes, they sticke not to tel him to his face, that he was erected by them to defend this new and barbarous Gospel of theirs: and onelie vpon feare of [Page 84] his further years they seeke to put his noble person in dailie danger.

This loe is the deuotion of Protestants towards their Princes, agreable to their former opinions reci­ted before. But of their diuinitie we make no further accompt, then is requisite for this dispute now in hād with their fellowe Protestants, and with thos special­lie of England, who are the principal protectors of al thes practizes coloured by religion; wherof yet they haue no further care, thē cōcerneth onely their owne interest. But it is sufficient for vs, that with thes men (if we may beleeue ether their words or deeds) it is no treason to resist the Soueraigne, for defence of Reli­gion; nor no treasonable assertion to hould that a lau­ful Prince may be deposed in case of reuolt from God. And so say also on the other side al Catholique men and schooles in the Christian world concerning this point.The diffe­rent maner of procee­ding of Ca­tholiques and Prote­stants in cē ­suring their Princes for Religion. But yet here is the difference betwene Ca­tholique Christians, and rebellious Heretiques; that thes good-fellowes, folowing their owne deceiptful wils, and vncertaine opinions, without rule or reason, doe adiudge by their priuate follie and phantasie, that thing to be errour or idolatrie, which indeed is true Religion; and doe condemne for Gods enemies such their lauful Souerains, as holy Church (which herein must be our cheefe informer and iudge) doth allow for most iust, godly, sacred, and Catholique Princes.

The Catholiques contrariwise, as men of order & obedience, not trusting their owne particuler imagi­nations or partial affections, which might lead opi­niatiue and restlesse braines to raise rebellion at their pleasure vnder pretense of religion (wherof the Pro­testants haue giuē vs pitiful examples thes years past, when soeuer the wicked desired chāge of gouernours and estate) doe commit the direction of matters so important, to the Church and to the cheefe gouer­nours [Page 85] of their soules: who can iudge, by the Scriptu­res, Canons and Councels, what is Heresie; who is an Heretique; what Prince is worthie to be excom­municated; who to be depriued; who is incorrigible; who may be expected in hope of amendment; who not: in what season and sort, to the lest disturbance and most benefite & safetie of the kingdome or place annoyed by such vnworthie Princes, the thing must be executed.

The Church is not partial in thes thinges,The Ca­tholique Church the best iudge of Heresie. as we that be subiects may be; it is not decent that inferiours should determine at their pleasures of ther superiors. What way therfore can we take in Christian religion, more seemelie and sure in conscience for thes affaires then to harken to the highe priest of Gods Church; by whos directiō our consciences, in this case, cannot lightlie erre; or surelie not so perniciouslie, when we folowe them to whom Christ hath giuen the charge of our soules; and must render accompt therof to him, as to the supreme Bishop of al, by whom and for whom onelie al kinges doe raigne. Catholiques ther­fore (as you see) agree with th'other in the point of deposing and resisting kinges for Religion; but yet doe differ in the maner, as far as reason and conscience differ from furie and phrensie.

About which matter I wil now set doune some Ca­tholique writers, albeit but few for breuitie sake;The opiniōs of Catho­lique vvri­ters about depositiō of Princes for Apostasy & Heresy. yet of such excellent credit, as shalbe able to instruct and satisfy anie reasonable consciēce in this case; as also to be our brethrens defence against al thos, that charge them so deadlie with thes treasonable propositions.

Thomas Aquin; that glorious Saint and clarke, whos onelie sentence weigheth more, then al the Prote­stants wits and wordes in the world, saith thus:S. Tho­mas. ‘Post­quàm Princeps est denunciatus Apostata, omnes inferiores & subditi absoluuntur a praestito iuramento & obedientia illi [Page 86] debita; that is to say: After a Prince is one denounced to be an Apostata, al his inferiors and subiects, are assoyled of their othe made vnto him, & of their obe­dience due vnto him.’ This case therfore is plainlie re­solued vpō,Toledos opinion, of a Prince ex­cōmunicat. in 2. 2. by the greatest of al the schoole Doctors, and therfore can be no treasonable assertion or opi­nion. Vpon which wordes of S. Thomas, the famous professor of our time Francis Toledo writeth further thus: Nota (saith he) quòd eadem est ratio de Excommu­nicato; quia cúm primùm quis est denuntiatus excommu­nicatus, omnes subditi absoluuntur ab eius obedientia. Li­cet enim sit notorium crimen Principis, non absoluuntur vasalli a iuramento, vt bene dicit Caietanus, ante denun­tiationem ab Ecclesia; qua facta, non solum sunt absoluti ab obedientia, sed tenentur non obedire; nisi fortè propter periculum vitae, vel damnum bonorum temporalium. Et sic de Henrico octauo in Anglia factum est: cui etsi subditi postquàm denuntiatus esset excommunicatus, tenebantu [...] non obedire; tamen quia is crudelis erat, & illos vel vita vel bonis priuasset, excusati fuerunt subditi, illi adhuc obe­diēdo. Which is in English. ‘Note (saieth he) that albeit S. Thomas named onelie an Apostata, yet the reason is al one in the Princes case that is excommunicated. For as soone as one is denounced or declared an excō ­municate, al his subiects be discharged of their obe­diēce. For though the crime of a Prince be notorious, yet before declaratiō therof be made by the Church, the vassals are not assoyled frō obedience, as Caietanus wel holdeth: which declaration being made by the Church, they are not onelie discharged of their loy­altie, but are bound not to obey him anie more; except it be for feare of their liues,The case of K. Henrie the eight. or losse of their temporal goods. As it was in England in the time of Henrie th'eight: whom though the subiects were bound not to obey, after he was denounced excōmunicate; yet for that he was a cruel man, and would ether haue kil­led [Page 87] or spoiled thē; they were excused in obeying him.’ Thus doth this notable schoolman write; nether doe we knowe anie Catholique diuine of anie age to say the contrarie.Cap. Aliu. cū sequen. xv. q. 5. Cap. fin. de Haeret.

We wil not alleadge the Canon lawes; which for that they be the decrees speciallie of Popes, whom our aduersaries accompt partial, shal weigh litle with them; though they be authentical in al the lauful tri­bunals of the Christiā world: and make al Heretiques (not onelie after they be namelie & particularlie de­noūced, but by the law it self, ipso facto, as soone as they be Heretikes or de iure excōmunicated for the same) to be depriued of their dominiōs, though the subiects vntil denuntiation, need not take knowledge therof.

Onelie it is not good to omit the definition and wordes of the famous general Counsel of Laterane,The sentēce and defini­tion of the great lear­ned ad ge­neral Coun­cel of Late­rane. celebrated aboue 300. years since; wherin ther were Patriarches and Archbishops 70. Bishops 412. and other Prelats 800. In al, of the most chosen learned men of al nations, 1282; with th'Ambassadors of the Romane Emperour, of the king of Hierusalem, of En­gland, of Fraunce, of Spaine, and of Cipres, as also of other Christian states; then which, ther can be no su­rer iudgement vpon earth: which assemblie represen­ting the whole Christian world, would neuer agree vpon anie assertion traiterous.Cap. 3. de Haeret. Thes thē are the words of their most renowned decree, put onely in English for breuities sake.

‘Yf anie Lord temporal, required & admonished by the Church, neclect to purge his state from Heretical filth; let him be excommunicated by the Metrapoli­tane and conprouincial Bishops: but yf he contemne to come to order within one years space, let relation be made to the supreme Bishop: that from thence­forth he may declare al his subiectes to be dischar­ged of their fealtie towardes him, and giue vp his [Page 88] land to be possessed by Catholiques; which Catho­liques without al contradiction (when they haue dri­uen out the Heretiques) shal haue and hould the same, and so preserue it in puritie of faith: (the interest and right of the cheef Lord, euer remaining safe & whole, so that him self giue no impediment to th'execution of this decree). And the same law to take place in such also as be soueraigne Lords and haue no superiors.’

Thus both Schooles and Lawes speake and resolue for the matter in hand: both Catholiques and Prote­stants agreing, that Princes may for some causes, and especiallie for their defection in Faith and Reli­gion, be resisted and forsaken: though in the maner of executing the sentence and other needful circumstan­ces, Protestants folowe faction and populer mutinie; we reduce al, to lawe, order, and iudgement.

But for the further clearing of this cause, we meane now in the next chapter (by the helpe of God) to de­clare and plainlie deduce al that hitherto hath bene said in the premisses, from holie Scriptures and war­rant of Antiquitie; that al indifferent men may see, how far we be from treason, or vndutifulnes to our Princesse in thes our opinions, especially when by a certaine violence we be coa­cted to vtter the same.

PRinces being not subiect to superiours temporal,The dāge­rous state of a tēporal Prince if he be not sub­iect to spiri­tual coūcel. nor patient of correction or controlment by their inferiours, may easelie fal to greeuous disorders, which must tend to the danger and ruine of whole countries.

In respect wherof; great spirite, power, courage, & freedome of speech haue bene from the beginning graunted by God, as wel ordinarie to Priestes, as ex­traordinarie to some Prophets and religious persons, in al ages and times, both of the new & old testamēt.

So by Gods great prouidence (who by his Prophet warned kinges to take discipline,Psal. 2. and to serue him in feare, lest in his ire he should suffer them fal to iniqui­tie) the first kinges of his peculiar people, had lightly some Prophets or Priestes in maner as ouerseers, that might from time to time charge them boldlie, and as it were by office, with their enormities; and namelie with their fal from Faith & the God of their Fathers: to denounce his threatnings, yea and execute the same vpon them, at sometimes if need so required; which ministers of their Lord God, al godlie Princes did heare, honor, & obey: as contrariwise the kinges that were wicked and disloyal to God, haue euer sought cruellie their death and destruction, that so their wic­kednes might passe without controlment.

Saul the first temporal king that euer the Iewes (being then Gods peculiar) had;1. Reg. 10 15.16. though chosen and [Page 90] inspired by God, was for al that led and directed by Samuel so long as he was in order.Saul depo­sed for vsurping spiritual function. But afterward for aspiring to spiritual function, and other disobedience; was by Gods appointmēt and sentence (pronounced by the said Samuel) deposed of his kingdome, and an other named Dauid annointed by him. Which Saul now after his depriuation, or after, as it were, his ex­communication by Samuel; was inuaded by an euil spirit, that prouoked him to kil not onelie Dauid, that was now made the rightful owner of his crowne;1. Reg. 22 but also to seeke for Samuels death: yea and to cōmaund al the holie Priests of Nobe (fourescore and fyue in number, as holy Scripture recompteth) to be slaine & murdered in most pitiful wise, as traitors to him, and fouorers of Dauid the competitor of his kingdome. And so it was done at last; though at the beginning his gard refused to execute so vile & horrible an act; & in this sort he remained enemy many years, against God and Samuel, and kept the kingdome by tiranni­cal force notwithstanding his deposition.

Dauid neuertheles, in whom was the right of the croune, was laufullie vp in Armes, with one of the principal Priests whose name was Abiathar, that es­caped the foresaid murther; not of such power as the pretensed king was: til at length the vsurper (whom as S. Augustine deduceth,August. cōtra Ada­mantium. he might laufullie haue kil­led but would not) being slaine in batail, Dauid obtei­ned his right; first, of a part of the kingdome; and af­terward, of al the rest; which Isboseth did for two years by the pretended right of Saul his father vsurpe.

By which it is plaine, that the Priests and Prophets of God,Priests most subiect to danger in time of vsurpation. being the executors of his sentences, and rule of the people in such doubtful and partial times of va­rietie for claime and competencie; are most subiect to the hatred of vsurpers, as also to death and danger for the same.

You see in what sort also Hiereboam king of Israel,3. Reg. 13 14. The exāple of Ieroboā a vvicked schisma­tick, denoū ­ced 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 notablie4. Reg. 11 [Page 92] 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. 9How 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, [Page 94] 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 shalbe 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 shalbe 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 [Page 95] 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, [Page 96] loue,Esa. 49.52. Esa. 60. and cherish the Church: of which Church it was said by prophecie; Kinges shalbe 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 [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 101] 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 Epist. 28 Au. de ci­uit. Dei. li. 5. Cap. 26 put him to publique penance among the rest of the people; cō ­maunded 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 [Page 102] 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) [Page 103] 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 [Page 104] 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 [Page 105] the warres of Abia and other kinges of Iuda,2. Paral. Cap. 13. that fought most iustlie & prosperouslie against the schis­matical Israelites, & iustlie possessed the cities which they cōquered in thos warres.1. Paral. Cap. 21. 4. Reg. Cap. 8. As also Edom & Lobua reuolted from king Ioram for religion; euen because he forsoke the God of their forefathers, and could ne­uer be recouered to the same againe. Wherin also th'example and zeale of the children of Israel was ve­rie notable; that they would haue denounced warre against the tribe of Ruben and Gad, onelie for ere­cting (as they topke it) a schismatical Altar, out of the onelie place where our Lord appointed that sa­crifice should be done vnto his honor.

So; much more since Christs lawe and religion was established, diuers great and honorable fightes haue bene made for the Faith, against Princes and prouin­ces that vniustlie withstood and annoyed the same.

So in old times of the Primatiue Church the Chri­stian Armenians laufullie defended them selues by armes against their Emperour Maximinus.Euseb. li. 9 Cap. 6. And the Catholique people of diuers prouinces haue often by force defended and kept their Bishops in their seates against the Infidels;VVarres made for Religion. but speciallie against the com­maundement of heretical Emperours: yea and resisted them in defence of their Churches, and the sacred goods of the same. As the citizens of Antioche de­fended their Church, against the Emperour Galerius his officers. S. Basile and S. Ambrose people,Naziā. de laud. Basi. Amb. li. 5. Epist. defen­ded them agaīst the inuasions of Heretiques. And not the people onelie which may doe thinges of headi­nes, without counsel or consultation; (of whom S. Ambros sayth, being willed to asswage their furie; that it lay in him not to incite them him self, but had no meanes often times to represse them): but the Bishops of countries so persecuted by heretical Prin­ces, haue iustlie required helpe of other Christian [Page 106] kinges and nations.

Theo. li. 2 Cap. 5. 13 The exāple of Atha­nasius. Socra. li. 1 Cap. 13. Soz. lib. 4 Cap. 7. Damas in Pontif.For so holie Athanasius (who knew his dutie to his soueraigne wel inough & in what case he might resist him) asked aide against Constantius the Arrian and first heretical Emperour (whom Pope Felix declared to be an Heretique) of his owne brother Constance Catholique Emperour of the west. For feare of whos armes the said Arrian restored Athanasius and other Catholique Bishops to their churches and honors againe: though after this Catholique Emperours death, the other more furiouslie persecuted Athana­sius then before.

Likewise against Valens the Arrian Emperour; Pe­trus,Socr. lib. 4 Cap. 17. 30. Sozo. li. 6 Cap. 19. Socr. lib. 2 Cap. 18 Nicepho. lib. 14. Cap. 21. successor to Athanasius and brother to S. Basil, did seeke to the Pope of Rome for succour, as al other afflicted Bishops and catholiques euer did. So did Atticus Bishop of Constantinople craue ayde of Theodosius the yonger against the King of the Per­sians that persecuted his Catholique subiects, and was therbie forceblie depriued, and his innocent subiects deliuered.

The exāple of Pope Leo the first.So did holie Pope Leo the first, perswade the Em­perour, called Leo also to take armes agaīst the Tirant of Alexandria for the deliuerie of the oppressed Ca­tholiques from him and the heretiques Eutichians; who then threw doune churches and monasteries and did other great sacrileges. Whose wordes for exam­ples sake I wil set doune.Leo. Epi. 75. Euag. lib. 2. Cap. 8 O Emperour (saith S. Leo) if it be laudable for the to inuade the heathens, hovv much more glorious shal it be to deliuer the Church of Alexandria from the heauie yoke of outragious Heretiques; by the calamitie of vvhich Church al the Christians in the vvorld are iniuried.

Lib. 1. ep. 71.In breefe; so did S. Gregorie the great moue Gen­nadius the Exarch, to make warres speciallie against heretiques as a verie glorious thing. And so euer haue holie Bishops most intermedled, in cases of heresie [Page 107] and iniuries done vnto Gods Church (as a thing pro­perlie subiect to their correction) by excommuni­cation, or what other way so euer God hath giuen them commodity of; which al is to be vsed and execu­ted according to the differences of times and persons.

The holie Bishops might most laufullie (and so sometimes they did) excommunicate the Arrian Em­perours,VVhat Princes may be ex­cōmunica­ted and vvhen. and haue warrāted their Catholique subiects to defend them selues by armes against them: but they alwayes did not so; because they had no meanes by reason of the greater forces of the persecutors. As ther is no question but the Emperours, Constantius, Valens, Iulian and others might haue bene by the Bishops excommunicated and deposed, and al their people released from their obedience; if the Church or Catholiques had had competent forces to haue re­sisted.

Yea the quarel of Religion and defence of innocen­cie is so iust, that heathen Princes,See S. Tho­mas. 2.2. quaest. 10. Art. 10. not at al subiect to the Churches lawes and discipline, may in that case by the Christians armes be resisted, and might lau­fullie haue bene repressed in times of the Pagans and first great persecutions, when they vexed and oppres­sed the faithful; but not otherwise (as most men thinke) if they would not annoy the Christians, nor violentlie hinder or seeke to extirpate the true faith and cours of the Gospel. Though S. Thomas seemeth also to say, that anie heathen king may be laufullie de­priued of his superioritie ouer Christians.

How so euer that be; plaine it is that Kinges that haue professed the faith of Christ and the defence of his Church and Gospel, may be and haue bene iustlie both excommunicated & deposed, for iniuries done to Gods Church, and reuoult from the same; as some­times also for other great crimes tending to the perni­cion of the whole people subiect vnto them.

But to speake speciallie of matter of Religion, and the crimes thervnto belonging.Princes ex­cōmunica­ted & de­priued for defects in Religion. Leo the third was ex­communicated and depriued of al his temporalities, in Italie by Gregorie the second. For defect also in Religion and of the Churches defence, were the Greeke Emperours discharged, and the Empire translated to the Germans by Pope Leo the third. As afterward diuers German Emperours for notable in­iuries done to Gods Church, for sacrilege, & for he­resie; by godlie discipline of the Church, and by the diligence of sondrie Popes, haue bene brought to order, or in fin deposed; or els wher they would not obey Christes Vicar, ether in them selues, or in their posteritie haue bene notoriouslie by God confoun­ded. As Frederick the first, Frederick the second, Otho the fift, Lewes the third, Lewes the fourth, and whom we name last (because we must say some what more of him) Henrie the thirde (or as some cal him) the fourth, by Gregorie the seuenth; which example the Libeller and other Heretiques most mention; for that the said Henrie so obstinatlie resi­sted (though otherwise by the inuincible courage & constancie of the Pope often brought to penance and extremitie) that in fin by armes he droue the said Pope out of his sea; and placed an Antipape; An Anti­pape. that is to say, one so opposite to Christs vicar, as Antichrist shalbe against Christ: which by armes and patronage of this wicked Emperour, vsurped and occupied the Apostolical throne against the true Pope Gregorie the seuenth, whom the Libeller (after the vulgar vaine of Rebellious Heretiques) voutsafeth not the name of Gregorie the seuenth, but calleth him commonlie Hildebrand: as the Heretiques when they were in ar­mes in Germanie against their Emperour,Heretical malice. would not name him Charles the fifte, nor Emperour, but Char­les of Gaunt.

And now because this good and notable Pope,The cōten­tiō betvve­ne Pope Gregorie the seuenth and Henrie the third Emperor. was [...]ot able in fin to resist th'emperours forces (the which Emperour, as al the histories of that time record was a most wicked, sacrilegious, simoniacal and heretical person) th'aduersaries of Gods Church doe triumphe (as the Libeller here doth) ouer the blessed man; as Herode might haue done ouer Iohn Baptist, whos admonition was taken in so euil gré, that it cost him his life: as also th'executing of the Churches sen­tence, which is Gods, hath done to manie a Prophet and Bishop in the world.

By which euent of thinges who so euer measureth the right of causes; wil make a good religion and a good defence of th'execution of iustice. For so most Tirants might be iustified for a time, against al the Saints of God. This Gregorie say they was in sin ba­nished by the Emperour: and so was S. Chrisostom by Archadius and Eudoxia, and dyed in banishment, as Gregorie the seuenth did: yet they were but ho­melie Christians that would iustifie the Emperours and condemne S. Chrisostome.

And indeed this Pope, whom they speciallie hate be­cause (as it may be thought) he was the first man that authenticallie condemned the Berengarians heresie, & in open disputation refuted it: though certaine of the said Emperours flatterers, & enimies of the sea Apo­stolique (as the fashion of our Heretiques is at this day) wrote slaunderous Libels against him:Pope Hil­debrand a good man. yet was he a very notable good man and learned, and did suffer, what so euer he did suffer, for mere iustice; in that he did godlie, honorablie, and by the dutie of his Pastor­ship, what so euer he did against the said Emperour: wherof we could alleadge al the best writers of thos dayes, or near that time, but that we should be te­dious. Of whom yet this one graue testimonie of Ba­ptista Fulgosius a noble and learned man that was Duke [Page 110] of Genua aboue an hundred years past, we shal not let to set doune as we finde it in latine. Constantissimus habitus est Gregorius septimus Pontifex, Lib. 3 Cap. vlt. factorū memorabi­lium. qui quòd Henricum tertium Imperatorem propter aperta nimis Symoniae crimina, pro pastorali officio reprehendebat, grauibus ab eo iniurijs af­fectus est: itaque iniuriarum magnitudine compulsus, Hen­ricum Gregorius vt haereticum Imperij honore priuauit. Cum autem Henricus solui ecclesiastica censura non emendatione vi­tae, sed armis quaereret; alium creare Pontificem enixus, ca­pta Vrbe obsidere Gregorium coepit. Quae mala cum Gregorius pateretur, nunquam tamen a iusto proposito dimoueri potuit. ‘That is; Gregorie the seuēth was notable for his con­stancie; who for that according to his pastoral charge, he had admonished Henrie the third,The testi­monie of the Duke of Genua for Pope Hil­debrand. Emperour, to leaue his knowen impietie of Simonie: was by mani­fold intollerable iniuries vexed by the said Emperour; and by the greatnes of his wickednes, was compelled to depriue him as an heretique, of his Imperial digni­tie. But Henrie seeking not by amendment of his life, but by armes to be absolued from the censure; he went about to set vp a new Pope, and beseiged the citie of Rome, and brought the Pope into great distres. In al which miseries Gregorie could neuer be remoued from his iust purpose. So he writeth of the parties both.See Vsper­gen. lib. 5. Annal. And of the horrible crimes for which the Em­perour was most iustlie ī the sight of al good mē depo­sed. Thus Trithemius reporteth ī breef of the wickednes of this Emperour. Episcopacus, Cōstātiensem &c. He sould the Bishoprikes of Constance, Bamburgh, Mentz, & diuers other for money: thos of Ausbourg, & Strais­burgh for a sword: that of Munster for Sodomie: and the abbacie of Fulde for aduoultrie:Trithem. in Chron. heauen and earth witnesse and crie out of thes; and for the same abho­minations he standeth excommunicated & depriued, and therfore hath no power nor iust title to reigne o­uer vs Catholiques.’

But to goe forward; this same Gregorie the seuenth did the like commendable iustice vpon the king of Pole Bolislaus the second;Chrom. lib. hist. Polō. li. 4. aswel excommunicating as depriuing him for murthering of his Bishop S. Sta­nislay at the verie Altar. Against which sentence though he stoode by force and contempt for a time,Kinges of later times excōmuni­cated. yet at length he was forsaken and resisted wholie by his subiects; fled, and in fin slew him self.

For Heresie also was George K. of Boemland excom­municated, and thervpon by the forces of the king of Hungarie at length actuallie depriued: As also Iohn Albert had half his kingdome of Nauarre taken from him by Ferdinandus surnamed Catholicus of Aragon; for that he gaue aide to Levves the twelueth, beīg excom­municated by Iulius the second. For great iniuries also done to holie Church, & for persecution of Bishops and religious, was Iohn one of our kinges of EnglandKinges of England. with his whole land interdicted, and brought (after long strugling against God and the Sea Apostoli­que) to yeeld his Croune to the courtesie of the Popes Legate, and to make both his Realmes of En­gland and Ireland, tributaries.Lib. 1. de Repub. Cap. 9. The authentical instru­ment wherof Iohn Bodin saith he hath seene.

For like causes, and namelie for that he was vehe­mētlie suspected of the murther of the blessed Bishop S. Thomas of Canterburie, was Henrie the second driuen by Alexander the third to order and penance. A number of the like examples moe we might recite, of our countrie and of the christian world; wherby not onelie the practize of the Church in al ages may be seene; but also Catholique men warranted that they be no traitors, nor hould assertions treasonable, false, or vndutiful; in answering or beleeuing, that for He­resie or such like notorious wickednes, a Prince (o­therwise lauful and annointed) may be excommuni­cated, deposed, forsaken or resisted by the warrant [Page 112] of holie Churches iudgement and Censure.

Whervnto we wil adde onelie the sentence of Gre­gorie the great and first of that name, whom the aduer­saries confesse to haue bene both learned and holie: who being as they knowe manie hundreth years be­fore Gregorie the seuenth, and our special Apostle; pra­tised the point we now stand on, and therfore likely to be beleeued of al reasonable men. He therfore in the forme of his priuiledge graunted to S. Medards Mona­sterie thus decreeth.An excom­munication of S. Grego­rie vpon Kinges and Princes. In fine libri 12. Epist. Si quis (inquit) Regum, Antistitum, Iudicum, vel quarumcunque personarum saecularium huius Apostolicae authoritatis & nostrae praeceptionis decreta viola­uerit, cuiuscunque dignitatis vel sublimitatis sit, honore suo priuetur. If anie king, Prelate, Iudge, or what other se­cular person so euer shal transgresse this decree of our authoritie and commandement, of what preeminen­ce or height so euer he be, let him be depriued of his dignitie.

This was the right and power of S. Gregorie; and this hath bene the faith of Christian men euer sith our countrie was conuerted; and neuer subiect called in question much lesse accused of treason for it, til this miserable time; and lest of al, made or found treason by th'old lawes in K. Edward the thirdes reigne, as is pretended; how so euer by their new lawes they may and doe make what they list a crime Capital.

And euer sith the said S. Gregories time, or ther a­bout, al kinges in Christendome, speciallie thos of Spaine, Fraunce, Pole, and England, take an othe vpon the holie Euangelistes at ther coronation,The othe of the Kin­ges of En­gland at their Coro­nation. to keepe and defend the Catholique faith; and ours of England expreslie, to manteine also the priuileges and liberties of the Church and Cleargie, giuen by K. Edward the Confessor and other faithful kinges their auncestors.

Wherof S. Thomas of Canterburie putteth his [Page 113] soueraigne Henrie the second in memorie, both often in speech, and expreslie in an epistle written to him in thes wordes:In vita S. Thomae. Memores sitis confessionis quam fecistis & po­suistis super Altare apud VVestmonasterium, de seruanda Ec­clesiae libertate, quando consecrati fuistis & vncti in Regem a praedecessore nostro Theobaldo. ‘Keepe in memorie the Con­fession which you made and laid vpon the Altar at Westminster, touching the keepīg of holie Churches liberties, when you were consecrated and annointed king by my predecessor Theobald.’

And the Patriarches of Constantinople, tooke an instrument of such as were to be crouned Emperours (speciallie in the times of Heresie) wherin they made the like promis and profession, to keepe and defend the Faith and decrees of holie Councels. So did the Patriarche Euphemius, in the Coronation of Anasta­sius; Nicephorus, in the inuesting of Michael; and others in the creatiō of other Emperours of the East. And Zonoras writeth that the Patriarche of Con­stantinople plainlie told Isaac Commenus th'Empe­rour, that as by his handes he receiued th'Empire:Zonor. tomo. 3. & Cuspi­nianus in Anasta­sio, & in zimiste. so if he gouerned not wel, by him it should be takē from him againe.

Likewise when kinges, that before were infidels, doe enter by Baptisme into the Church, they submit their scepters to Christ,In vvhat cases subie­ctes may breake vvith their Princes. and consequētlie make them selues subiect & punishable if they reuoult from their Faith and promis.

Vpon thes conditiōs therfore, and no other, Kinges be receiued of the Bishop that in Gods behalf an­nointeth them: which othe and promis being not ob­serued, they breake with God and their people; and their people may, and by order of Christes Supreme minister their cheefe Pastor in earth, must needes breake with them: Heresie and Infidelitie in the Prin­ce tending directlie to the perdition of the Common [Page 114] wealth and the soules of their subiects, & notoriousli [...] to the annoiance of the Church and true Religion, fo [...] the defence of which, Kinges by God are giuen.

By the fal of the King from the faith, the danger i [...] so euident and ineuitable, that God had not sufficiētly prouided for our saluation and the preseruation of his Church and holy lawes, if ther were no way to depri­ue or restraine Apostata Princes.

We see how the whole world did runne frō Christ after Iulian, The exā ­ple of a Prince most dangerous. to plaine paganisme: after Valens, to Ar­rianisme: after Edvvard the sixte with vs, into Zwin­glianisme: & would doe into Turcisme, if anie powe­rable Prince wil lead his subiects that way.

If our faith or perdition should on this sort passe by the pleasure of euerie secular Prince, and no remedie for it in the state of the new Testament, but men must hould and obey him to what infidelitie so euer he fal; then we were in worse case then heathēs, and al other humane commō wealthes; which both before Christ and after, haue had meanes to deliuer them selues frō such Tyrants as were intollerable, and euidentlie per­nicious to humane societie and the good of the peo­ple; for whos peace and preseruation, they were crea­ted by man, or ordeined by God.

The bond and obligation we haue entred into for the seruice of Christ and the Church,Our bond to Christ more then to our Prince. farre excedeth al other dutie, which we owe to anie humane creatu­re; and therfore wher the obediēce to th'inferior hin­dreth the seruice of th'other which is superior, we must by lawe and order discharge our selues of th'in­ferior.

The wife if she cannot liue with her owne hushand (being an infidel or an heretique) without iniurie and dishonor to God;Hovv man and vvife may depart for Christ. she may depart from him, or contra­riwise he from her, for the like cause: nether oweth the innocent partie nor th'other can laufullie claime, [Page 115] [...]nie coniugal dutie or debt in this case.

The verie bondslaue, which is in an other kind no [...]esse bound to his Lord and maister,Theodos. l. Mana­chaeos. C. de haere­ticis. then the subiect [...]o his Soueraigne: may also by the ancient imperial [...]awes depart and refuse to obey or serue him, if he be­come an Heretique, yea ipso facto he is made free.

Finally the Parents that become Heretiques lose the superioritie and dominion they haue by law or nature ouer their owne children.Cap. fin. Extra de Haereti­cis.

Therfore let no man maruel that in case of Heresy the Soueraigne loseth his superioritie and right ouer his people and kingdome:In case of Heresy the Soueraigne loseth his authority. which can not be a lauful Christian state or common-wealth without due obe­dience to Christ and to the Churches lawes; but may wel consist and not perish at al by change of their Prince or king: No anie one person being simplie ne­cessarie for the preseruation of the same; as some one (being an Heretique and enimie to Religion) may, & lightlie is (if he be suffred) the destruction therof.

And thus much may (as we trust) suffice with al reasonable indifferent persons, for defence of our bre­threns answers touching the question of excommuni­cation or deposition of Princes by the Pope: wherof by occasion more shalbe said in the next chapter and others folowing. The Libellers importunate insolen­cy inforcing vs therunto; like as the Ciuil Magistrats most captious and bloody conceipts cōstrained some of our blessed brethern before their martirdomes to speake more therof then otherwise they desired; though nothing so much as by warrant of Gods word and holy writ they might haue done.

THE Libeller once or twice in his discours seditiouslie calleth vpo [...] the Monarches and Princes of the world, warning thē of the doubt­ful and seruile state they be in, whiles the Popes may be suffred to make and vnmake kinges and Princes at their pleasure,The sedi­tious sleight of the Li­beller. and to licence their subiectes to resist them.

And the man perchance might haue his tale heard, if he spake to the simple sort, or to such Kinges as fea­red nether God nor man; nor sought otherwise not anie longer to vphould their estates, but by desperate force and practize, and for their owne time without regard of their posterity. But speaking to them whos wisdomes susteine the world; whos Crounes are worne, & Swordes are borne for Christ & his spouse; whos glorious Auncestors partlie first rose, & partlie were established, and them-selues yet safelie stand and happilie florish (which our Lord God long cōtinue) by the benediction of the Sea Apostolique and good intelligence & correspondece with the high Bishops of the same; good audience hardly can they looke for. Th'example of some other Princes Protestants about [Page 117] [...]hem, forsaking the felowship of the Catholique and Apostolique sea, and speciallie of king Hērie th'eight [...]rst; & his sonne and daughter after him, in Englād; [...] man, a child, and a woman, not onely seuering them [...]elues from the same; but annexing to their regalitie, [...]y strange lawes, al Apostolical and Papal power spi­ [...]itual, with infinite emolumentes made by confiscatiō of al religious mens landes and goods in the whole Realme (which was the beginning of that new Ec­clesiastical regiment): thes thinges (being of greater [...]emptation then the Libellers bare wordes) could [...]et neuer moue th'Emperour, nor either of the great Monarches, nor anie other king of wise counsel in the world, to breake with Gods Church and the cheefe Pastors therof. Knowing by the recordes of al ages si­ [...]hence Christ, that what Princes or Potētates soeuer haue formallie opposed thē selues to Christes Vicar; and refused to communicate with him, in the faith and felowship of the Catholique Church; were euer in them selues or their posteritie confounded, and their kingdomes ouerthrowen or brought to miserable ser­uitude of Turke or other heathen Tirant.

It is not the good fortune of a few yeares felicitie, that moueth the graue and sage gouernours of the world (though the Libeller, to make fooles faine,The vvise considera­tions of Catholique Princes. vr­geth their good lucke in England much, since their breach with Gods Church): but they wil looke far­ther about them, and see the euents of thes strange at­tempts in vs, and the iudgements of God for the same: not onelie til th'end of K. Henrie th'eight his race (who was Radix peccati) but afterwarde, if our Lord deferre his sentence so long, to some new generations to come. Ouer which, as vpon the Prince and state present of our Countrie, we humblie on our knees with continual teares, desire God to haue mercie; and to auert his indignation from them and vs: that the [Page 118] Princes and people of the world, may rather be edi­fied by th'example of our conuersion and returne to Gods Church; then be instructed by the sight of our punishment and confusion.

But now for the cōceipt that this good man would driue into mens heades, that no state should be in sa­fetie, if the Pope might depriue the Prince at his pleasure; it is a bugge fit onelie to feare babes. Al wise men in the world that ether see the present ti­mes,The Popes authoritie touching Princes re­galities. or looke backe into the ages past, knowe; that the Pope neither chalengeth nor vsurpeth nor vseth anie such authoritie at his pleasure, to depose or exalt whom he list. And al learned deuines confesse that he hath not anie direct or immediate iurisdictiō or supe­rioritie ouer the temporalities, Ciuil states, or regali­ties of secular Princes or Magistrates: and therfore can not dispose of their kingdomes nor actions, alter nor abrogate their lawes; as he daylie doth and may doe at his good pleasure, of Prelates, Bishops, and Priests affaires, vpon whom he hath direct power and iurisdiction: but that he may onely intermedle indi­rectlie with temporal Princes, as he is the Cheefe of­ficer vnder Christ and hath charge of their soules, and therbie hath to looke whether their regimentes tend anie way to the iniurie of the Church and true Reli­gion, or to their owne and their subiects damnation; as in case of Schisme, Heresie, Apostasie, Idolatrie, Sa­criledge, and other intollerable defectes in gouern­mēt: for which, he being their Bishop is bound to ad­monish them sondrie times with al lenitie; if that serue not, to excommunicate them; and if they con­temne that, and the Churches discipline and authori­tie; then be they esteemed as heathens, and vnworthie of superioritie ouer Gods people.

This is not to depose Kinges at his pleasure; nor is cause sufficient why anie iust and Christian Prince [Page 119] should stand in doubt of the Popes censures: onelie such as be Heretiques, or intend to shake of the yoke of Christ and their faith in him,VVhat Princes only feare the Pope. haue cause in their conscience to doubt both the Churches discipline, & the plagues of God: which wil not faile them, how so euer by humane force and violence they protect them selues for a time, from his Ministers sentence & sweet corrections.

Al iust and Catholique Kinges are so far from doubting or misliking Gods ordinance and the pra­ctize of the sea Apostolique herein; that they per­ceiue it most necessarie for the stabilitie of their kingdomes, and the continuaunce of their posteritie in the glorie therof, that for their regiment in faith and life they stand in some reuerēd awe of their cheefe Pastors; which is a necessarie and honorable bridle of Princes in their youth, and al the dayes of their life, to stay them from dangerous disorders, and so to tem­per them in ther gouernmēt, that they may raigne lōg and happilie ouer their people: wher otherwise they might fal into infinite calamities; and be ether for­saken, deposed, or shamefullie destroyed by their owne subiects; whether they be depriued by holie Churches censure, or no.

Nether doth anie godlie Christian Prince at this day (as we thinke) wishe their Empire, ether in them selues, their children, or posteritie to dure anie longer; then they continue in the Catholique faith, and the communion of the Sea and Church Aposto­lique: nor would suffer anie of their name or blood to reigne after them, that were like to be Heretiques; but rather would disinherite or execute them with their owne handes, then feare or expect their deposi­tion by the Pope.

Therfore though with such as feele their owne fault it soundeth euil to heare of the Authoritie and vsage [Page 120] of Gods Church in censuring kinges: yet it troubleth not anie iust and lauful Prince: especiallie when by their wisdome & experience they may perceiue, that Princes, aboue al other, both good and euil, be sub­iect to humane casualties; and may fal, and loose their kingdomes by an hundreth accidents of mutinies and rebellions of their subiects, or by external or do­mestical warres of Competitours or enimyes: to al which,The great cōmodities vvhich grovv to al kingdomes by the Po­pes high au­thoritie. the Popes highe authoritie and interest gi­ueth great stay and moderation, in deciding the con­trouersies of titles, and causes of ciuil or forraine warres; and by his manifould endeuours of Pacifica­tion and composition, wherof al the kinges and states Christian, haue at sondrie times of their distresses, receiued singular profit; as appeareth in the histories of the warres, betwixt our nation, Fraunce, and Scot­land; and in our owne Ciuil tumultes, which haue bene often appeased by the mediation of the Pope: both parties deferring to him as to the high Priest and general Arbiter of Christian Princes and people (being to al indifferent without al partialitie) the decision of thos thinges which otherwise could not by lawes nor by armes without-lamentable destru­ction and much blood be determined. Wherebie Princes of lesse power, iniuried by the greater and mightier, haue euer found succour and redresse: and iust kinges distressed by their rebellious subiectes, haue had singular assistance.

As we may see in the stories both of our owne Countrie, wher the Popes haue sent diuers Legates to the Barons, being vp against their lauful Souerai­gnes, to admonish them to lay doune their armes; and when they would not, excommunicated them; by which meanes manie a king with vs hath kept his Croune, which otherwise had bene depriued, by tumultuous and popular sedition: and no lesse in th'e­xamples [Page 121] of other nations, and that in our owne me­mories; hauing experience of diuers blessed Popes di­ligence, in aiding the two great Monarches, aswel by the powers temporal which God hath giuen them, as by ecclesiastical Censures against their rebels; and large spiritual graces & benedictions bestowed vpon al that would faithfullie adioine to the repression of the seditious subiects, and the preseruation of the So­ueraigne.

The Apostolique Bishop is not an enimie to supe­rioritie and domination,The Bish­oplike au­thoritie no enimie to Princes. which he knoweth best to be of God, as his owne high estate is: but a spiritual and most louing Parent and common Father of al Christians, and speciallie of Princes. He seeketh not their depositions, nor mainteineth reuoultes from them; no not thē, when to his infinite greefe he is for­ced sometimes (though meruelous seldome) to giue sentence for the people & subiects against the Prin­ce: but vseth needful discipline towards them for their saluation.

Let the graue and wise men of al nations consider with vs, whether Princes be in more danger of their state by the lauful Pastors of their soules that iudge by Gods spirit, by counsel, deliberation, order and authoritie; without malice, hatred, or partialitie: or by Heretiques, seditious and rebellious persons; that deale by erroneous conscience, phantasie and furie.

The Protestantes plainlie hould in al their writings and schooles, and so practize in the sight of al the world; that Princes may for tirannie or Religion be resisted & depriued. We and al Catholiques likewise affirme that for Heresie and some other great enor­mities, they may be excommunicated and further censured. But the Protestants would haue them selues & the subiects to rebel and throwe doune their supe­riors, on their owne head and wilfulnes; and them [Page 122] selues to be iudges of their Soueraignes desertes and Religion. Now we demaund of the Libeller, that gi­ueth Princes so frendlie warning of their dangerous estates;A resona­ble demaūd to the Li­beller. if Popes may vse such authoritie ouer Princes, whether the Kinges of Christendome (whom their owne sect-maisters confesse may be deposed) stand not in far greater hazard of their dominions and per­sons by the brutish and seditious people, armed al­waies with furie, and often also (as at this present) with Heresie, then they are of Popes?

It was not the Pope that gaue licēce or encourage­ment to the subiects of Scotlād to take armes against their natural liege and Q.; to emprison her; and to cause her by feare of death to resigne her Croune. It is not the Pope that embouldened them barbarouslie, to restraine their noble yong King, and so often to rebel against him: though nether they for his Reli­gion haue anie reason to depriue him; nor the Popes Holines (otherwise then for the iustice of his quarel against his rebels) anie cause to defend him. It was not the Pope that licensed the subiects of the king Ca­tholique, to fight so long and obstinatlie against their Lord and maister: nor that encouraged them to depriue him of his soueraigntie and ancient in­heritance. It was not the Pope that hath hazarded three mightie Kinges, his most Christian Maiesty that now is, and his two crouned brethrē before him, of their States; and bereaued them of manie great partes and cities of their kingdome: or that went about to depriue them, euen in the time of their in­nocencie and yong years. Popes vse to defend inno­cents, not to destroye them in their nonage; or to a­buse their minoritie. And such is otherwise the ma­nifould hazard of kinges by rebellions, that in our owne Countrie,The danger of Princes by rebelliō. the Child hath deposed his Father; the Vncle his Nephew; the Wife her owne Husband: [Page 123] & most commonlie the worse and more wicked, the more godlie and innocent. And we maruel much, this Libeller that would seeme to be such a Statesman and a Counseller to forreine kinges, could find no dan­ger to them and their countries, sauing of the Popes power ouer them: which in verie truth by Christs special prouidence, is the greatest protection, guarde, and stay, that innocent Princes and their people can haue: the awe and reuerend respect of his holie au­thoritie keeping thousandes from rebellion and in­trusion; and a number of iust Princes in their empi­res, which els had bene in diuers countries ouer­throwen.

The Protestantes cannot proue by example of al nations & times since Christ, that anie one hath bene deposed, that was not prooued to be a notorious He­retique or euil man. On th'other side, Rebels, and na­melie Heretiques, by vnlauful meanes,The pra­ctise of Heretikes. depriue com­monlie none but innocent, iust, and holie Princes. Vnto whos barbarous crueltie this Libeller would haue their sacred Maiesties 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 [Page 124] 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 [Page 125] 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 [Page 126] 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 ApostoliqueEngland 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 [Page 127] 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 [Page 128] 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. Whos 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 [Page 129] 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 [Page 130] 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 occasion, but to moue sedition and rebellion: and therfore are so farre from giuing him humble than­kes, as they ought to doe (& as our Nation wil once doe, if euer it come to it self againe) that they hate his person and office for this cause most deadle; and [Page 131] doe publish by this Libel and otherwise, that it is a worke of high hostilitie against her Maiesty. But alas for pitie; and woe be to our sinnes, that the state of our Common-wealth is now so neerlie ioined vnto Heresie; that nether Christes Vicar by charitie and discipline, nor Gods Priestes by anie office of ther life and death, can seeke to remedie the one, but they shalbe accompted enimies and traitors to the other. Which fond malice yet (through our infelicitie) is more apparant in England, then in anie other people of the world besides; though in error and out of Gods Church, as ours.The godlie & Zealous doinges of this Pope for religion. It is the peculiar glorie of Gre­gorie the thirtenth aboue al his predecessors and other Prelates of al ages, that in so sweet and Apostolique sort he prouideth for the instruction of innumerable youthes, for their owne saluation, and for the redu­ction of their natiue countries, and interteining the Catholique faith in most prouinces of the world. Many are the people in the world abrod, especiallie in the East, South, and North partes therof; which are in Schisme, Heresie, or Error no lesse thē the English: and the incomparable care of this general Pastor, prouideth for euerie one in the best maner that is possible, as wel by corporal as spiritual releefe. He hath at this day some of the fathers of the Societie of Iesus in Constantinople, The Society of Iesus in Constanti­nople. Alexandria, and els wher-so­euer is anie oportunitie to gaine soules: in the domi­nions of the Turke; in Muscouia likewise, and other Prouinces addicted to the errors of the Grecians. He hath instituted Seminaries for the Greekes, Armenians, and Sclauonians: he hath placed colledges of the So­cietie and Seminaries, in Suetia, Liuonia, Polonia, Boëmia, Transiluania; for Scotland also, and speciallie for the no­ble Prouince of Germanie. Yea his pastoral solicitude reacheth euen to the East Indies: wher in Iapon he hath founded this last yeare past, and mainteineth a [Page 132] goodlie colledge, not without his great expenses.

Thus he doth in the cause of Christ, from one end of the world to an other; whilest his, and holie Chur­ches miserable aduersaries, waste their time in wran­gling and wrastling against the truth. And ther is none of al thes Nations of what sect or sort so euer, that can be so suspicious or malitious as to interprete his Holines meaning, as th'English doe: or that con­ceiue anie feare of treasons, confederacies, inuasions, or destructions of their countries, as our men dreame of.

Other na­tiōs in Scis­me not so ingrat as England.The Germanes, though al be not Catholiques, but manie much altered, by their vnaduised folowing of Martin & other as madde sectaries: yet they al count it a singular honor & profit to their nation, that they haue so famous a college in Rome it self; as our Na­tion did of olde, when it had there a great schoole, about a thousand yeares agoe, builded by king Offa, and afterward an hospital. Wher now we of England be come, by this wicked Heresie, to be so careles of our publique profit and honor: that we contemne and maliciouslie condemne, a gift farre more excellēt thē euer was bestowed vpon our Countrie before in for­reine places; and most deuillishlie doe hate the giuer.

Wherin the Heretiques in this Libel and otherwise shew such ignorant & barbarous mockerie, touching the terme of Seminaries: (as though they were estran­ged from al actions of the Christian world, through out al which, that terme and calling is so common; namelie since the godlie decree of the holie Councel of Trent, The name of Semina­ries. giuing order for the erection of such nur­ceries for the clergie;) as it is tooto ridiculous in our English Heretiques to make them selues sport at it: as they wiselie doe in this Libel also at the name of the Popes Buls, The name of Buls. by pretie allusion as they thinke (but in deed with smal grace) resembling them to the [Page 133] bubles of water; with such scorneful companions the Church of God hath now to deale. But, for defen­ce of the Societie, Seminaries, and the sending of Priestes into England; the men of thos orders and qualitie, haue age and habilitie to answer for them selues: and it is done to our handes plentifullie in their A­pologie,The En­glish Apo­logie. which the aduersaries shal neuer answere with reason and credit. And therfore of that matter inough.

Hovv the Pope may vse the svvord. BVT the aduersarie obiecteth that whatsoeuer the Pope doth or may doe, by his Buls, excommunications, institution of Seminaries or other such like spiritual endeuours, may ei­ther be contemned or negle­cted, by the example of her Ma­iesty; who regarded not his doinges against her, so long as he satt stil in his Chair: but when he rose vp in anger, and left Verbum, the word; and tooke Ferrum, the sword; (against S. Ber­nardes direct aduice to Eugenius, saith this Libeller): yea and when contrarie to the Scriptures he drew forth the sword, which Christ commaunded Peter to put vp into the scabard, and inuaded by his forces her Maiesties kingdome of Ireland: then (saith this good man) she could doe no lesse but vse such resistance by armes and otherwise, as was requisite for her owne defence.

Wherat we maruel lesse indeed; for that before, she had contemned the Popes spiritual rodde of excom­munication, and al Ecclesiastical admonition and cen­sure,Lib. 1. cōt. Fau­stum. cap. 17. which is the high Priestes and Churches most proper weapon; and is more to be feared of al faithful persons (as holie S. Augustine saieth) Then to be hevved [Page 135] in peeces vvith the svvord, burned vvith the fire, or torne in sonder of vvilde beastes; and is a punishment so dreadful, that euen then when it is knowen to be executed without iust cause by some errour or wrong informa­tion, it may not be contemned. Therfore where that was not regarded, we knowe ther could be no scru­ple to withstand anie other Martial attempt, against Pope or whomsoeuer; nether could it seme strange.

But at this, al the world may wounder, and it is mar­uelous in our eyes; why the Popes hostilitie in Ireland, The Popes doinges no cause to martyr Priestes. should condemne so manie innocent Priests and Ca­tholiques that neuer were in Ireland, nor euer were acquainted with the action of that Countrie or anie other rebellion against the Queene in ether of her kingdomes. Put doune to the world (if you can) anie one word, writing, or approued witnes, that anie Ie­suite, Priest, or Seminarie man of al thos whom you haue executed thes late yeares, were ether authors, persuaders, or dealers therin; and then you may haue some shadow of defence for your iustice. Proue only that his Holines euer communicated his doings or in­tentions (whatsoeuer they were that way) to anie one of them al, and we wil confesse that you haue reason in the rest. If Pius quintus addressed Doctor Nicholas Morton D. Mortō sixtene yeares since, about the matter of the excom­munication, into England: shal al Priestes & Iesuistes be deemed traitors therfore? If Doctor Saunders D. Sāders. ether vpon his owne zeale and opinion of the iustnes of the quarel; or at the Popes appointmēt, were in the warres of Ireland emploied for defence of the Catholique Religion, against the Protestants; may you by your lawes, or anie other diuine or humane ordinance, con­demne therfore to death, a number that neuer knew ether the man or the matter? Some pretence you may haue to be offended with the Pope, and perhaps lacke no lawes to punish the said two Doctors, that neuer [Page 136] were ether of the Societie or Seminaries: but to make al the Priestes and Catholiques at home or in banish­mēt traitors therbie, it is to vnreasonable; and to mur­ther so cruellie one man for an others fault, is tooto foule and intollerable iniquity.

And as for his Holines action in Ireland; The vvar­res of Ir­land. we that are neither so wise, as to be worthie; nor so mallepert, as to chalenge to knowe his intentions councel and dis­position of thos matters: can nor wil nether defend nor condemne it. Onelie this is euident, that thos smal succours which were giuen by him to the Irish, or rather suffred at their owne aduenture to goe into thos warres: came vpon the importunate sute of the sore afflicted Catholiques, and some of the cheefest nobilitie of that countrie. Of whos continual com­plaints, knowen calamities, and intollerable distresses of conscience & otherwise, it may be he was moued with compassion; and did that in cause of Religion; (against one whom he tooke in his owne iudgement rightlie by his predecessours sentence to be depo­sed; and in a quarel in his sight most iust and godlie) which, both her Maiesty and other temporal Princes sticke not to doe verie often towardes their neigh­bours (with whom otherwise they pretend good ami­tie and no breach of their league at al) in cases which ether they esteeme lauful, or at lest behoofful for their owne estate and affaires.

And it is a strange case that thes men should with such ful mouth cry out against the highe Preest and Pastor of Gods Church, for vsing the sword, or geuīg his consent therunto, against a Prince not any way his superior if no way his subiect; wheras the Ministers and maisters of their sects both in Flanders, Scoteland, and other places doe not only councel and persuade subiectes to take armes agaīst their owne lauful Prin­ces and sacred Kinges, but also doe practise and in per­son [Page 137] oppose them selues against them; yea in Scoteland against a Prince of their owne Religion.

For tel me (Sir Libeller if you please) were not the Ministers of Scoteland the principal fannes and fire­brandes of the last Conspiracy and open rebellion a­gainst his Maiesties person and the state of that Coun­try? Were not they in person at Starling and els wher both in feeld and councel with the Erles of Anguish, Marre, & other rebels against his Roial person? Were not al their pernicious machinations of betraing their country and their Princes blood, detected by the Erle of Gory, before his late behedding for that Conspira­cy? Are not Patrike Galovvay, minister of S. Ihonson; Andrevv Pollard, subdeane of Glasco: Iames Carmihel, minister of Haddingtō; Andrevv Hay, person of Ran­froe; Andrevv Meluin, professour of diuinity in S. An­drews; and diuers other cheefe ministers of that coun­try fled into England for this traiterous fact, and ther receaued, cherished, and protected?

And since that time; wheras in a Parliamēt houlden in Edenburgh by his Maiesty and al the three states of Scoteland, begonne the 19. of May last past, certaine lawes were amongst others enacted for the restraint of thes Ministers tumultuous authority, and to bring them vnder their owne Bishops iurisdiction (a thing so resonable and consonant to Gods word as nothing can be more; and practised not only in Englād amōg their fellow-sectaries, but also thorough-out al Chri­stendome, disorderly and seditious Geneua only ex­cepted): and when thes lawes that were made by au­thority of the three Estates and published not only in the Councel-house called Toulbooth, but also at the Crosse of Edēburgh by Heraldes at armes for the state; did not Robert Pont and VValter Baquanquel (two most impudent and rebellious Ministers of that toune, by the consent and prouocation of Iames Lauson cheefe [Page 138] preacher ther (as afterward appeared) oppose them selues in publique against the Kinges authority (ther­by to raise vp some commotion) by their open prote­station made by instrument in the handes of George VVakeson publique Notary and toune-Clarke of that Citty: and did not al thes three named Ministers by night flye presently into England after their insuffera­ble insolency; and are ther receaued, harboured, and maintained?

Againe; in the last Parliament before this, being about two yeares agone, did not thes Ministers (in­tending therby some dangerous reuoult and seditious defection) demaund of their king in most impudent wise to be admitted into the Parliament, as equal, or aboue their Bishops; whom they deny by Gods word to haue any supereminent authority? Is not this one of their articles for which their archebishop of S. An­drews doth withstand them; and hath bene of late in England to cōferre with the Protestāts of that Coun­try about the same? Is it not an other of their articles, that it is an Heresy for any Prince to cal him self Head of the Church within his owne Realme? & that he may be excommunicated and deposed by the Ministers? Haue not they excommunicated and held out by vio­lence thes two yeares and more, their archebishop of Glasco elected by the King, named M. Robert Mont­gūmery; vntil now, that this last Parliament of May hath absolued and restored him vnto his archebishop­rike againe?

You exclame against the Pope being the first and cheef prelate of al Christendome (euē by your owne confession) for geuing his consent that any thing be done or attempted by armes and violence against any lauful or annointed Prince whatsoeuer; be it for Reli­gion or any other neuer so rightful or iust cause in his conceipt: but what would thes good-fellowes of your [Page 139] Ghospel doe if they had his authority, his power, and his pretence against foraine Princes of a contrary Re­ligion; seing in quarel of faction and fauour of ranke traitors they deale thus against their owne Leege, and against their owne annointed sworne King; of their owne country, blood, educatiō and Religion: who as he neuer iustly offended them in any sort; so hath he by infinite fauours and graces bound them vnto him in al most dutiful allegeance.

Againe; as in the rebellions of Scotland, so likewise in Flaunders, and Fraunce, Englād ge­ueth aide also to other Princes subiects. hath England thes late years yeelded no aide to the subiects, against their lauful Princes? Haue not their bāners bene openly displayed vpon their anciēt frēdes and confederates wals? Haue they not houlden their tounes from them by maine force? Haue they not manie wayes stirred and succou­red, with men, money, and munition, the rebellious subiects of al countries nere about them? Yea; haue they not in diuers Parliamēts,See the Acts of subsedies. A⁰. 5. Reg. Eliz. cap. 29. & 30. & A⁰. 13. cap. 23. and namely in the Par­liamēt houlden in the fift yeare of her Maiesties rei­gne 1563. as also in an other Parliament in the 13. yeare of her reigne 1571. published in print that the cheef consideratiōs (moouing the whole assembly of Caluinistes both of the Cleargy and Temporalty ga­thered in thos Parliaments to graunt thos two great Subsidies) were in respect of the Inestimable charges (for such is their owne phrase) susteined by the Queene in maintenance of (the rebellious Heretikes) their deare brethren, against their leege Lords and Souerains of France, Scoteland, and other places? Is it not now a special rule in gouernment amongst the worldlie Ma­chiuelians, to mainteine their owne repose by their neighbours trouble? If this be vsual in al other cases, and of manie not much reprehended, for the aduan­tage of the temporal state of anie Prince: is it onelie so great a maruel that the Pope should doe that for [Page 140] zeale of true Religion, which other Kinges doe, for matters of far lesse importance? And if our coniecture may serue anie thing in this matter; perhaps he was the rather redie to do this for Ireland, for that the Sea Apostolique hath an olde claime vnto the souerain­tie of that Countrie; and that before the couenantes passed betwene King Iohn and the same sea. Which chalenges, Princes commonlie yeeld not vp, by what ground so euer they come. Though for this Pope pre­sent (whom God long preserue) we may be bould to say, that he had rather haue the two Ilandes Catho­lique, then the real possession of al the world: for the saluation of the people wherof, no doubt he would spend in Apostolique wise his owne blood; so great an enimie he is to our nation.

The issue ioined vppō S. Bernar­des opinion, vvhether the Pope may vse the svvord.But the Libeller saieth, he should vse the VVord and not the Svvord; according to S. Bernardes admoni­tion. Wel; let vs then stand to that holie Fathers iud­gement herein, & the matter wilbe more easilie tried; as also the fraude of this faitheles Libeller, by our faithful repeating the whole sentence, shalbe disco­uered; & withal the Scriptures (alleaged for the same purpose) expounded.Li. 4. Cap. 3. ad Eu­genium. Propter hoc (saieth he) magis aggre­dere eos, sed verbo non ferro. Quid tu denuo vsurpare gladium tentes, quem iussus es ponere in vaginam? quem tamen qui tuū negat, non satis mihi videtur attendere verbum Domini di­centis sic; Conuerte gladium tuum in vaginam. Tuus ergo & ipse, tuo forsitan nutu, etsi non tua manu euaginandus: alio­quin si nullo modo ad te pertineret, & is, dicentibus Apostolis, Ecce duo gladij hic: non respondisset Dominus, satis est; sed ni­mis est. Vter (que) ergo Ecclesiae, & spiritualis scilicet gladius & materialis; sed is quidem pro Ecclesia, ille verò ab Ecclesia exer­cendus est; ille Sacerdotis, is militis manu; sed sanè ad nutum Sacerdotis & iussum Imperatoris. ‘That is in our tongue. For that cause thou shouldest the rather set vpō them; marry with the word, not with the sword. Why see­kest [Page 141] thou againe to vsurpe the sword which thou wast cōmaunded to put vp into the scabard? Which sword for al that, who soeuer denieth to apperteine to the; seemeth to me not to marke the word of our Lord, thus speaking: Returne thy svvord into his scabard. Ther­fore euen the sword is thine, at thy becke perhaps to be drawen, though not by thine owne hād;Hovv both svvords be­lōg vnto ho­ly Church. for other­wise, if it should no way belong vnto the, when the Apostles said to Christ, Loe; tvvo svvordes here: he would not haue answered them, that it was inough, but that it had bene to much. Therfore, both the swordes belong to the Church; the spiritual, and ma­terial. But the material is to be vsed for the Church, the other by the Church. The spiritual by the hand of the Priest, the other by the hand of the souldiar and commaundement of the Emperour, but at the PriestesNutu. appointment.’ So farre this holie Father in the verie place alleaged by the aduersarie.

Wherby we see; that though it be not alwaies co­melie nor commendable for Priestes, which should be the authors and persuaders of peace to al Princes and people, to be giuen to blood, warres and destru­ction (especiallie by their owne handes); or without great cause to vse external force and violence against offendors: yet the sword may be drawen for their de­fence, and is to be drawen according to their councel and direction.

Wherunto we adde further that though the Apo­stles were taught and counceled Euāgelical meeknes by that metaphore of putting vp the swordes;Al tēporal & corporal punishmēt not forbid­den to the Apostles and their successors. & had prescribed to thē a sweeter forme of gouerning their flocke, then the heathen, or other temporal powers vse towardes their subiectes: yet al temporal or cor­poral punishment was not therbie prohibited to the rulers of the Church. As we see by the example of S. Peter him self; who after the said prohibition, did not [Page 142] onlie feede with the word; but stroke also corporal­lie euen to death, Ananias and Saphira. Which as he might doe laufullie by miracle: so his successours now may doe the like by ordinarie iustice. Which example we vse the rather,Bern. ep. 238. for that the said S. Bernard vseth it for proof of the very same matter, when he saith. Qui locum Petri tenet, potest vno ictu extinguere Ananiam; vno, Simonem Magum. ‘He that occupieth S. Peters roome, may with a word destroy Ananias; and at one word, extinguish Simon Magus.’

And the next epistle before that, speaking also to Eugenius the Pope, he saith thus: Ad hoc enim constitu­tus es super gentes & regna, vt euellas & destruas; vt aedi­fices & plantes: ‘for that end art thou constituted ouer nations and kingdomes; that thou maiest plucke vp & build and plant &c.’ Wherin, as in other execution of iustice, though the Pope as a mortal man may some­times doe thinges out of season, and without good succes; euen thē, when the cause he would aduaunce is most godlie and lauful (as we read in the first of the Machabies of the Priestes infortunate fight against the heathen): yet to make this a general rule (as this Libeller doth) that the Pope may no wayes vse the sword for defence of iustice or religion, is most false and absurd.

The true vvay vvhich the Libeller should haue vsed, for improuing the Popes actions in Ireland.The true way of defence for English protestantes in this case touching the warres of Ireland; and for im­pugnation of the Pope concerning his allowing or as­sisting the same; should be (in mine opinion) not to affirme absolutelie (as our fond & most ignorant Li­beller doth) that the Pope may no way fight or take armes at al; (for that is against a knowen truth; and not onely we, but al Catholiques in the world wil therin stand against him): but rather for condemna­tion of his Holines actiōs, to proue that his cause was not iust; her Maiesty not to stand rightelie excom­municate; [Page 143] not any way to be an Heretique, as Pius Quintus declared; and consequentlie her subiectes in no case to remaine absolued from their othe and obedience: of which pointes we may not at al dispute; seing our defence is onlie general, that the Pope may in some cases excōmunicate; for some causes depriue; and in many respectes fight, and wage warre for Re­ligion.

And it may be thought that the Protestants would neuer denie this, but in regard of their owne particu­ler interest in some priuate case only. For they wil not affirme, neither doth it displease them (as we thinke) that Pius Quintus the last Pope was an Author of the late league and warres against the Turke;The Popes vvarre a­gainst the Turke. and had also his Captaines and banners displayed, in that renou­ned battail against him, by the same. Against whos armes, the Turke notwithstanding might as wel haue alleaged the Scriptures as now our Protestantes doe, to make him put vp his sword. For in truth if it be lau­ful for him to occupie his forces which God hath gi­uen him, against the heathen, that be no way vnder his iurisdiction: much more may he employ them against thes whom he accompteth as Rebels to the Church, which be properlie vnder his correction: first, in res­pect of their soules; and then secondarilie, of their tē ­poral goodes; so farre as is requisite to their soules good.

Al which is most true, euen in consideration of his Priestlie and Apostolical function onelie; as is plane in Phinees, whos priesthood was established vpon his zealous pursuing the enimies of God to death with his owne hand. But further marking that the high Priestes of Godes people haue bene lightlie in al ages temporal Princes also, and iudges of the world, not onlie in spiritual but in worldlie affaires too: ther can no doubt remaine, but they may vse their forces tem­poral [Page 144] to the maintenance of iustice.

Gen. 14. Hebr. 7. Melchisedech the samplare of our new preisthood, was both a Priest and a King: and alwaies in the lawe of nature, the eldest of the principal stockes, were both Kinges and high Preistes;In quaest. Hebrai. Priestes may make vvarres for iust occasiōs. as S. Hierome witnes­seth. So is it plane that Noe, Abraham, Isaac, Iacob and the like, had the rule spiritual and temporal ouer their families and people. And so likewise in the lawe, Moyses was both the highe temporal officer, and also a cheefe Preist. Hely iudged not onelie in temporal, but spiritual causes fortie yeares together. Finallie; the Machabees, Iudas, Ionathas, Simeon, and others, were both godlie high Preistes, wise iudges in politique, and valiant captaines in martial affaires. Euen so; the cheefe Bishops of Christes Church, our supreme Ba­stors in earth, by Gods prouidence and by the graun­tes of our first most christian Emperours and kinges, and by the humble and zelous deuotion of the faith­ful Princes and people afterward; haue their temporal states, dominions and patrimonies, wherby they most iustlie hould and possesse the same, and are therby lauful Princes temporal, and may most rightfullie by their soueraintie, make warres in their owne or other mens iust quarel, as occasion shal vrge them therunto.

The Popes temporal iurisdiction most lavv­ful and fir­me.And whatsoeuer the enimies of Gods Church and Sea Apostolique doe barke or blaspheme against the Popes high preeminence in thes thinges (as they doe no lesse in deed against al spiritual Soueraintie) their is no King nor man in Christendome, that hath better title to his state, or so manie yeares of prescrip­tion for rightful possession; or so long and sure pro­tection frō God, in such infinite mutabilitie of states and kingdomes; or such great likelihood of cōstan­cy and continuance, as hath the temporal state of the Sea Apostolique. For, as for the spiritual function and power therof, it shal not faile til the day of iudgemēt: [Page 145] though (to vse S. Augustines wordes) Heretiques neuer cease to bay and barke on euerie hand round about it.Li. de vtil. credendi.

And as thes humane succours of temporal thinges be often necessarie for the Churches peaceable regi­ment, and the dooble honor due to the cheefe Pastors of our soules; so the free gift of such thinges by deuout Princes and people, is maruelouslie commended in the example of Barnabas and others: who of deuotion sould their landes & goodes, and dedicated the price therof to Gods Church by the disposition of the Apo­stles, humblie laying the same doune at their feete. As on the other side, the prophane persons that dis­daine such honours and liuelihoodes of the Church, and seeke to defraud her of the same, may be warned by the terrible death of Ananias and Saphira, which they suffred by S. Peters word, for their like sacrile­gious fact & conceipt. For if thes were thought wor­thie to be thus excommunicated (seing it was an ex­communication according to S. Augustines iudgemēt) and withal were so extremlie punished corporallie,Lib. 3. ca. 1. cont. Parmeni. for witholding (vpon pretence perhaps of a litle bet­ter consideration of their necessitie to come) a peece onely of that which they promised to God before, in the Churches behalf, and yet was not actuallie be­stowed: How much more doe they deserue excommu­nication and death, or rather damnation perpetual, that endeuour to spoile the Mother and Mistres of al Churches in the world of her prerogatiue and patri­monie: and sacrilegiouslie to robbe her not of some part of their owne giftes; but of al that by the deuotiō of others, the first and most faithful Princes, hath bene for the honour of Christ and his cheefe Apostle, with great alacrity and good wil bestowed that way? The which almes and patrimony dispensed by the godly prudence and charitie of the Apostolique Bishops re­doundeth [Page 146] more to the auaile of Gods Church and the poore therof; to Christes honour, and to the be­nefite of al Christianitie; (be it spoken without com­parison & to the honour of God alone) thē anie tem­poral Princes patrimony liuīg: though many of their worldly habilities be farre greater, thē any Popes are or euer haue bene. Which euery indifferent man, that behouldeth the immortal workes of Charitie which this one blessed Pope hath done in the dayes of his high Priesthood, must of necessity confesse.

Wherof we thought meet to make some mention in this place;The sedi­tious pra­ctise of this Libeller. for that both other Protestantes are not ashamed to accuse the Holie Sea of Robberie and ra­pine in getting and houldīg the temporal state which now it hath so manie ages occupied to the great ho­nour of God: as also, for that this Libeller oftē glaun­ceth at some iniuries, which he pretendeth to haue bene done, by the Popes tirānous & excessiue power, as he termeth it, to the Princes of the world ī this case: sometimes seditiously and subtellie suggesting to the Emperour and other the greatest and best Kinges of Christendome, to abbridge his power: sometimes craftelie commending them, vpon a deuilish and de­ceiptful fiction of his owne, that they onely tollerate his title and iurisdiction for a time and of pollicie, so farre as they see it is not preiudicial to their owne sta­tes; otherwise nether caring for his curses, excommu­nications, canons, nor commaundements, no more thē the protestāt Princes doe; who haue withdrawen from him in their states, al, both temporal emolumen­tes, and spiritual prerogatiues.

Of which restraint, limitation, or plaine contempt of the Popes power and censures, the writer alleageth certaine examples of diuers Catholique Kinges and Countries; that the English may seeme to haue done no new thing, in this their shameful reuoult from the [Page 147] Sea Apostolique, and contempt of the Ecclesiastical curse and excommunication. Which this prophane Atheist affirmeth none but the simple people to feare or care for; wise men & Princes to haue no scruple or conscience at al in such matters, but to resist by armes al lawes and ordinances as they list.

For proofe whereof he bringeth (to no purpose) how diuers kinges of Fraunce haue by their lawes pragmatiques restreined the Popes of diuers claimes, prerogatiues, and profits:Touching Catholique Princes re­straint of the Popes iurisdictiō. How they in England in old time limited and abbridged his iurisdictiō by the law specially called Praemuniri: How the noble Emperour Charles the fift, feared not their curses, when by his Captaines he beseiged, tooke, and sacked Rome; impri­soned and ransomed the Pope him self: How his sonne the King Catholique now raigning, nothing respe­cted excommunicatiō, when his armie was led before Rome walles, by the conduction of the Duke of Aluas How King Henrie the seuenth resisted the Pope in a matter of Alume: and his neece Queene Marie her self (as much as she was deuoted to the Romane religiō) withstood him in the fauour of her cosin Cardinal Poole, against doctor Peyto about a Cardinals Hat; the bringer of which hat, and the Buls for the said Peyto she did forbid to enter the Realme, commanding thē to be staied at Calles: and finally, that Cardinal Poole him self hauing the Queene for him in the cause, had no feare to disobey the Popes commaundementes, and his threatned excommunications or curses; but conti­nued Legate, and made the other poore Peyto being an obseruant frier, to goe a begging stil. Thus much in sense saith the Libeller in defence of their resistance of the Pope, and contempt of his Censures.

But looke attentiuelie into the particular reasons and examples of this his discours,The an­svver to the exāples al­leaged. and you shal find nothing but fraude and falshood. First; it is a most im­pious [Page 148] and godles conceipt that the Emperour, and other great Kinges and Potentates of Christendome ether of old or at this present, haue suffred or doe yet endure the Pope to command or haue iurisdiction in their countries, onely for some respectes in policie, and so farre as they list, rather then vppon conscience and for religion: when it is certaine that his spiritual authoritie, and high Prelacie ouer al faithful Princes and people (as instituted by Christ, clearlie deduced out of the Scriptures, approued by decrees of ancient Councels, testimonies of al the old Doctors, and by both imperial and national lawes of the Christian world) is acknowledged in conscience of al Catho­lique Kinges that haue bene, or yet be within the hap­pie vnitie of holie Church. And it is a most shameles slaunder of their sacred Maiesties, that this Atheist would make the world beleeue; that pretending con­science, deuotion, religion, and sinceritie in their obe­dience to the Sea Apostolique, they doe al in deed of po­licie. As wel might this Machiuilian beare men in hand that the Christian religion is no otherwise admitted in Common-weales, but so farre forth, as it serueth for pollicie, and the aduauncement of the Prince or tem­poral state. And God graunt this be not the marke that our Protestantes and Politiques shoot at: much it is to be feared that it is our English elne and analogie of Faith for measure of al actions. And certes to no other end they vse their pretended Ministerie, & new cleargie of their creation, occupying them to inter­teine and amase the people VVith the vvord of the Lord; whilest they accomplish their worldly and wicked intentions: as apparant it is that the good author of this Libel, would not, if he were a Prince, (as such be to neare Princes elbowes thes dayes) admit ether Pe­ter, Paul, or Christ him self, into anie iurisdiction ether spiritual or temporal within his Realme; nor would [Page 149] be depriued or excommunicated by anie of thē, more then now by the Pope; nor further deale with them, then his aduantage and policie requireth.

And indeed by the meanes of such Lycurgians as this, we haue in England new lawes against al claime of iu­risdiction spiritual or temporal,The Ma­chiuilian drift of this Libeller. that can be made by anie person whosoeuer, borne out of the Realme. Which (no question) might exclude Christ and his Apostles no lesse then their successours, being as wel forreiners as they. Wherin it seemeth singularlie to be noted; that this craftie Politique putteth no diffe­rence, betwixt spiritual regiment and temporal; yea rather taketh away al ecclesiastical iurisdiction: cal­ling, in this his pestiferous Libel (which you shal not as we thinke read in anie other of the Heretiques writīges of thes dayes) the Queenes spiritual power, which she chalengeth against the Popes supremacie, her REGALITIE:The Q. REGA­LITIE. seeking by al meanes possi­ble, wholie to extinguish the Hierarchie and Prelacie of Christes Church; and concluding al in Kinglie au­thoritie. Wherby, as also by the Scriptures which they foolishlie in the sight of wise men, but to the sim­ple perswasiblie alleage; That al men must obey the King as the Cheefe or precellent: they exclude Peter frō his high spiritual function, which he had in the time of Nero; and giue vnto the said Nero as his regalitie, no lesse thē now they yeeld, both Papal and al other Bishoplie & Ecclesiastical authoritie in England to the Queene, as a peece of her Regalitie.

As though ther were no difference betwene a King and a Priest?The tēpo­ral & spi­ritual au­thoritie cō ­founded by the Libel­ler. As though ther were no distinction be­twixt Christes bodie mistical, and a body politique or humane Common-wealth? As though Christ had gi­uen his said bodie, spouse, and spiritual Common-wealth, to be gouerned, ether vnto Kinges and Empe­perours (who were then and some hundreth yeares [Page 150] afterward, persecutours of his Church and Faith and yet had as large, whole, and perfect Regalitie, as anie faithful Prince hath): or vnto Christian Kinges after­ward, who are (by receauing Christes sweet yoke & Faith) made children and members of the Church, & not Heades therof? As though our Sauiour had not in his time appointed special officers for the regiment of his Church? or the holie-Ghost afterward not pla­ced Apostles, Prelates, Pastors, and Doctors, to gouerne the same euen to the end of the world?

This deuilish confusion of thinges, and attributing al spiritual Soueraintie to the temporal Prince and power,The vvay to Anti­christ. which the Scripture calleth for distinctiō sake; Humanam creaturam: or rather this turning al Prelacie into Regalitie,1. Pet. 2. (if it be permitted) wil take away the verie life and essence of the Church of God, and of al religiō; and wil plane the way to Antichrist; who shal by the title of his only Regalitie, Antichrists Regalitie. destroy (if it be possi­ble) al power spiritual and temporal, and set him self to be adored aboue what-soeuer is named in heauen or earth.

Woe be to our Nation and to the sinnes of our peo­ple; which God hath suffred to be the first example of this abhominable conuerting of the spiritual power and regiment of our soules, into our Kings Regalitie. And Fye on this godles Libeller and his prophane in­tention; that by the defence of this special turpitude of our Kinges and Countrie, so foulie slaundereth al­so other most godlie Princes, with his shameful sur­mise,Hovv fouly Catholique Princes are slaundered by this Sha­meles Li­beller. that they doe but permit in their dominions, the Popes authoritie of policie, and no further then is for their aduauntage. Whos impudent calumniation may easily be refuted, by their Maiesties zealous deuotion, and most sincere obedience to his Holines in al mat­ters of Faith and Religion (wherin his Superioritie speciallie and properlie consisteth); by their dailie [Page 151] Roial offices done against Heretiques for defence of the Romane Sea and Faith: and by open profession of the same, both in their liues and deathes; by their conti­nual resistance of the enimies therof, to their infinite charge; yea and often to the hazard of their persons, crounes, & dominions: by the due obseruation of the holie decrees of the Sea Apostolique, as farre as the great loosnes of this time, and the manifould impor­tunity of Heretiques and Atheists wil permit; by exact iustice done in many of their kingdomes, vpon the rebels of the Church & holy Sea; and finally, by their continual intelligence with his Holines, in al their af­faires of Conscience & Religion; and the vse of al his spiritual Graces, Indulgences, and Benedictions with as great humilitie, as the poorest Catholique man in the world.

But the aduersarie telleth vs for al this, that diuers Princes and Countries before named,Al exam­ples are not to be stood vppon. haue abbrid­ged, limited, and resisted the Popes doinges and au­thority. To which we say; that in such cases we should not stand alwaies vpon examples, but rather on rea­son and lawe. For a man might say, that Herode killed Iohn Baptist; Philip made away Babylas; Theodosius ba­nished S. Chrisostome; Constance persecuted Athanasius; king Henrie of England caused to be murdered his Primat and holy Metrapolitane Thomas of Canterburie; & manie moe haue resisted the Bishops and Pastours of their owne soules: wherof diuers haue bene sorie, and sore repented their iniquitie afterwardes, as our said Henrie the second amongest other. Whos exāples may not be made a rule how kinges should behaue them selues towardes their Prelates. God forbid! No more in this other kind we now speake of, need we to allowe al the Pragmatiques, Praemunires, or other National decrees and prouisions which euerie parti­cular Prince hath made, or may make (though in con­science [Page 152] Catholique) by which the Popes iurisdiction and preeminences in some sort and in some cases are abbridged and limited.

As on the other side againe, we nether need nor wil condemne the same; because they be not of thin­ges mere spiritual,Al re­straintes of the Popes iurisdiction in Catholi­que coun­tries nether vvholy al­lovved nor vvholy to be condem­ned. but ether plane temporal or mixt; such as had ether by the Princes lawes, or custome of Contries, bene graunted of deuotion to the Sea Apo­stolique before; and afterward vpon farder considera­tion, by the difference of times, or of lesse deuotion, reuoked vpon pretence of preseruation of the tempo­ral state, and benefiting particular Prouinces; vnto which, the emolumentes and large priuileges yeelded before to the cheefe Bishop and other of the cleargie, might seeme some hinderāce: Or els, were of that na­ture that the supreme Bishop might indeed of reason chalenge, as thinges incident to his high office, and requisite for the better administration of the same: but yet not such for al that, as were necessarilie or by diuine lawes apperteining directlie to his spiritual re­giment and iurisdiction; and therfore might by his wisdome ether be tollerated (as manie thinges in this case be which he alloweth not) for auoiding of scan­dales, or for other detriment of soules: or by compo­sition (for the better reteining Princes and prouinces in ecclesiastical peace) be condescended and agreed vnto: the limitation or imminution of his accidental rightes, honours, and preeminences, nothing estee­med so material vnto him, as the saluation and preser­uation of kingdomes and Contries, in the vnitie of Christes faith and Church.

The Pope may yeeld ī his humane prerogati­ues, but not in his spiri­tual.Ther is no humane prerogatiue be it houlden neuer so rightlie, or giuen neuer so iustlie for the honour of Christ and his high office, but he may ether him self for iust causes yeeld it vp; or by violence ether of persecutours, or carnal and wordlie persons be berea­ued [Page 153] therof. Onelie his preeminence & Prelacie ouer our soules and ouer al Christian Countries and per­sons, be they publique or priuate; and whatsoeuer our Sauiour graunted to the Prince of the Apostles (vpon whom he builded his whole Church and to whom and to his successours he gaue the keyes of Heauen; with ful commission to bind, loose, punish, pardon, feede, confirme in fayth, decide, and deter­mine, &c.) this he can not yeeld; this can no earthlie power take frō him; this doth no Catholique King or Countrie restreine him of; nether euer were ther anie lawes made in Fraunce, Spaine, or in our owne Coun­trie (so long as it was Catholique) for abbridging his Apostolical & mere spiritual authority ī the premisses.

Though otherwise, as it falleth out in a mans owne person, wherin (as the Apostle writeth and as we al feele) the flesh resisteth the spirit,The cōten­tion betvvē the spirit and the flesh hovv far tolle­rable. and contrariwise the spirit the flesh; eche one of them seeking after a sort, to enlarge his owne limites and commodities, by some hinderance of the other; (which combat & conflict notwithstanding, is ether tollerable or not damnable; so long as the inferiour, which is the flesh, by ouer greedie appetite of her owne aduancement, destroieth not the superiour, which is the soule): So doubtles in a Christian Com­mon-wealth, the spiritual and temporal state being ioined together as it were in one bodie, must needes keepe some moderate strife and combat for mainte­nance of ether of their limites in external regiment; which may be borne withal of eche side, so long as nether part seeketh ouer obstinatelie the destruction of the other, but doe agree and conioine in preserua­tion of the principal.

But where the bodie politique (as it is now in our miserable Countrie) by intollerable disorder doth striue not so much, with the Sea Apostolique, The intol­lerable pro­ceeding of England. and bo­die [Page 154] mistical of Christ, for thinges ether indifferent or not merlie necessarie to the spiritual regiment; but by euident rape and violence, against the lawes of God & man, bereaueth Christes Vicar, of his whole soueraintie, high Preisthood and Prelacie; and the Catholique Church of al the rightes & douries, which our Master her spouse endowed her withal; and tirāni­callie draweth al to the Princes REGALITIE altering by the authoritie therof, the whole faith and true worship of God, into abhominable Apostacie, Scisme, and desolation: ther the Libeller can find no example in anie Christian Lawes or Countries through out the world in any age to proue his purpose; though vain­lie and impertinentlie he alleage thes Concordates of Fraunce, & other Nations; as also the compositions of England with the Pope, or what orders and lawes so­euer besides, ether lauful or vnlauful concerning restraint of any Papal or Ecclesiastical power: which serue nothing at al for defence of the late English ge­neral and most impudent reuolt from the vnitie of Gods Catholique and Apostolique Church.

Manie things might the wordlinges of our Coun­trie euen in Catholique times attempt for their owne aduantage,Some vncō ­scionable lavves might passe in a Catho­lique time. against the commodities of the Church. Our Kinges & other, in times of dissention with cer­taine Popes of their dayes, might driue the weaker to vnequal conditions, and serue their owne ambitious humours, to the Churches disaduantage. Some lawes might also passe by the powerablenes of Princes in their owne dominions, the Sea Apostolique vtterlie reclaiming against them; which though they were not directlie against anie point of Faith or Religion, yet might be verie preiudicial to the state ecclesiasti­cal and liberties of holie Church: as the lawe of Pre­muniri was, which is mentioned by the aduersarie. Against which, diuers Popes (speciallie Gregorie the [Page 155] eleuenth and Martin the fift) opposed them selues earnestlie;The lavv of Premu­niri. and dealt with K. Edvvard the thrid and Henrie the sixt for abrogating the same: which they both promised to doe, but neuer did; and cōsequētly, it remaineth stil in his first vncōcionable force (if the makers had any such meaning as their folowers haue found out): for that it may by calumnious interpre­tation, be vsed at the onlie pleasure of the Prince, to the confiscation of al Church-mens goodes; impri­sonment of their persons; & destruction of the whole Cleargie: wherof king Henrie the eight, in the be­ginning of his Scisme, gaue an horrible example. Which iniquitie, the Libeller him self is not ashamed to commend, and to propound to other Princes for imitation.

Thes iniustices and the like may be by some Kinges committed; and are (as we haue said) for peace and Charities sake borne by thē; who are taught by their Maister and by the Apostolical Bishops of the primi­tiue Church, to set more by one soule, then by al the honours, goods & priuileges in the world otherwise. So that God be honored, whether causes at the first instance, or by appeale onelie be differred to the Court of Rome, or no; whether the Pope, Prince, Cleargie, or people, appoint the Pastours, or no; (a thing diuerslie vsed in diuers ages): the Church can beare al, and turne al to good; so long as the true Faith and substance of Ecclesiastical iurisdiction be not de­stroied.

Wherin yet this may be comfortable to al obedient children of the Church,Ecclesiasti­cal re­straintes haue not proued so profitable. and worthie to be considered of discret persons: that in al, or surelie in most part of such limitations, restraintes, diminishinges, or al­teratiō of the Popes & Churches authoritie; thinges haue afterwardes so fallen out, that wise men hartilie wish no change euer had bene made. And for the eui­dence [Page 156] therof, we refere al men to the pondering of this one point speciallie amongst manie; concerning the nominations and elections of Bishopes, Abbots, and other Prelates; whether the world wēt not as wel when such thinges passed by canonical election, or the Popes prouision; as it hath done since, or hereafter euer is like to doe. At the beginning of such altera­tions, men pretended reasons, for the particular Churches commodities of sondrie Nations: which a few yeares experience, and the euent of thinges, haue in most matters controuled.

But were it wel or euil; it can nether be example nor warrant, to our present Contrie, to destroy Abbeis; kil the religious; murder Gods Priestes; imprison al the sacred persons of Bishops through out the Realme; to hate, blaspheme, abolish al authoritie and iurisdiction Apostolical: yea and to make a so­lemne publique prayer in the litanie, That God vvould deliuer our Country from the Pope; in stead of that which the whole Christian world deuoutlie singeth, and saieth daylie, Vt Dominum Apostolicum & omnes ecclesia­sticos ordines in sancta religione conseruare digneris. Barbarous malice of English Heretiques against the Sea Apo­stolique. Would anie man thinke that ether they should fal to such barbarousnes, or to such impudencie, as to defend so grosse impietie, by the examples of other Catholique Kinges, Contries and times, in the cases aforesaid?

Or can it be possible they could imagine the diffe­rence betwene K. Henrie the vij and the Pope that then was,The gros­nes of the Libeller. about a matter of Alume; should warrant her Maiesty that now is, or her Councellours, to stand against the high Priest of God, and to goe to lawe with him for his spiritual Prelacie? What a Grosse­head is this Libeller; or rather what a deceiptful person (for he can not be so rude as not to knowe the difference of thinges so farre distant) that alleageth the warres sometimes fallen out betwixt certaine [Page 157] Popes and Princes about their temporal interests, to proue that Catholique kinges care not for the Pope? or that them selues may resist him by armes, and con­temne his authoritie in matters of Faith & Religion?

Wherin his exāples also are very euil chosen, when he goeth about to make vs beleeue, that Charles the fift cared not for the Popes Excommunication and Curse;The sac­king of Ro­me by the Duke of Burbon. because his souldiars vnder the conduction of Burbon, committed horrible violence and vilanie in the Citie of Rome, against his Holines, the Cardinals, and al other whom they found ther as their pray. Wher in deed the said noble Emperour, though then verie yōg, yet was nether cōsenting therunto nor had anie knowledge of the disorder, til it was done, pur­ging him self therof afterward to the Pope verie hum­blie: and the said Burbon author of that wicked enter­price, by Gods mightie hand and iudgement, and for a signe how highlie that impious fact displeased his diuine Maiestie; was slaine sodenlie, and as it is thought, the first of al other vpon the wal of the su­burbes. Let al thos that take such examples, take heed of the like endes.

As for the loialtie of the most Catholique King, that now is of Spaine, to the Sea Apostolique; Touching the exāples of K. Philip and the Duke of Alua. notwith-stan­ding what temporal differences soeuer haue fallen, or may fal out betwene them, it were to much idlenes to stand vpon, against this fond wrangler. And the Duke of Alua his Maiesties general behaued him self euen at that time when he had his armie before Rome, (as wel of his owne singular deuotiō, as by his Kinges commaundement) most religiouslie and honorablie; without anie violence in the world, or domage to the Citie, other thē the waste of a few places of pleasure, vines, and orchardes about the wals: for which this good felowe with whō we deale, maketh much mone (as it seemeth); wher in deed he would rather haue [Page 158] wished the whole Citie bothe sacked and suncke for deuotion.

But thes Princes (saith he) cared not for the Popes Curses, when they thus pursued their claimes both by armes and lawes. The truth is, that the Pope excom­municateth not euerie one, that ether resisteth him in temporal quarels, or matter of emolumentes of their peculiar Churches, or Countries, whether it be by lawes or armes: and therfore ther is no cause why in such cases, wher no censures are vsuallie published, this Libeller should say;Hovv the Pope and temporal Princes may contend in armes. They regard no curses, nor ana­thematizinges &c. Nether thē also whē the iniurie done to holie Church or Apostolique sea, seemeth so eui­dent to the Pope, that ther may appeare some rea­sonable cause of excommunicating the impugners; & the parties so censured in the contrarie side, vpon per­swasion of their right, doe persist notwithstanding in the defence therof; not then (I say) doe they con­temne the censure (as is vntruelie conceaued by the aduersarie): but rather absteining from the holie Sa­cramentes, and companie of such as to them by lawe are forbidden; doe vse humble meanes towardes his Holines, for his better information in the cause; and doe seeke that the matter may be ended by good or­der of composition, or arbitrament of other Princes and godly persons. Or if (in such causes of strife for worldlie commodities, where the temporal Prince may sometimes ether haue the right on his side; or seeme to him self in conscience, or by the iudgemēt of godlie, learned, and indifferent men to haue it) we graunt that he may without feare of Censures by armes or otherwise pursue his iust claime without im­pechement of his obedience in spiritual affaires: may therfore sacrilegious persons; as Heretiques, Apo­stataes, and open obstinate offendours, contemne at their pleasures, and violentlie resist the sentence of [Page 159] holie Church; No, ther is no match in thes matters.

What if the late Q. Marie of England staied the messinger of the Pope,The exam­ple of Q. Marie an­svvered. bringing a discharge of the late renouned Cardinal Poole, from his authoritie Le­gantine; and a Cardinals hat for a person (though verie godlie) yet knowen to be vnfit; til his Holines might be better enformed of the man, & of the whole matter; as immediatlie he was, with al diligence and humilitie, by the said most deuout Princesse: should this be an example or encouragement to others, of plaine disobedience, and reuolt? or wholie to aban­done the Popes authoritie, and to inuest a woman (which is against nature) in his Supremacie and spi­ritual charge, ouer al her subiectes soules? No surelie; no more then of reason it should haue serued her Ma­iesties Councel (sitting once in consultation together of the case) to denie entrance to the Nuncio Aposto­lico The Nun­cio Apo­stolico that came to summon to the General Counsel, de­nied to en­ter Englād. sent by Pius quartus about the third yeare of her Highnes raigne; to require and beseech her in God, to send some of her learned men to the general Coun­cel of Trent then in hand, as most other great Poten­tates of Christiantie did; bringing with him a Safe-conduct for their peaceable passage, audience, and intertainment; notwithstanding their contrarie reli­gion and faction.

So did the English Counsel thē make their aduan­tage of that vnlike fact of the late noble Queene; at once both to mainteine their vnlike seperation from the Christiā world and the felowship of other Catho­lique kinges; as also (and that perhaps especiallie) to couer the ignorance, feare, and insufficiencie of their Superintendentes;The En­glish Su­perintēden­tes afraid to goe to the Councel of Trent. who though her Maiesty and others of the Nobilitie were wel īclined to send some of them for the honour of the Realme: yet for feare of burning (as they pretended) but indeed for feare of the Catholiques learning, and their owne shame, [Page 160] the good-felowes made al the sute vnder-hand they could, that none might be inforced thither. And so at length it was agreed; and moreouer, that his Ho­lines Ambassadour should not so much as be heard, or suffred to come within the Realme; vpon the warrant (I say) of the forsaid vnlike example of the former Queene Mary.

Which also serueth them further euer since, not onelie to renounce al the old authoritie, power, and interest of the Sea Apostolique ouer our Coun­trie; and to make the cheefe Bishop therof a mere stranger, as other worldlie Princes of the Prouinces about vs, that haue nothing to doe with our affaires; (whos messingers yet and Ambassadours for needful entercours and mutual intelligence by the lawe of natiōs they willinglie admit, ether in peace or warres, as occasion serueth): but also to make him a Diuel, an Antichrist, and worse then the Turke him self; whos messingers (as the world seeth) may haue audiēce with them, and good correspondence; wheras the Pope can haue none. Wherby is discouered the miserie of wicked Heresie, and the extreme hatred that rebel­lious children doe beare to their mother, whom they vnhappilie haue forsaken, & obstinatelie resist to their owne perdition. And this shalbe sufficient to shew how wrongfully & vnreasonably this Libeller hath sought to defend their English general reuoult from the Church of Rome; and their contempt of his Holines Censures, by the examples of some Catholique Princes differences, & wordlie debates with certaine Popes & prelates of the same; vpon mat­ter of far different nature and qualitie from Faith and Religion.

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 [Page 162] 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 [Page 163] 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 [Page 164] 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 shalbe 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 Emperour in regard of Pope Corne­lius, who was therfore afterward (as al other his pre­decessours before him) martired.

By the same promis and like assistance of the Ho­lie-Ghost the same Sea hath worne out al the old He­retiques,The Sea of Rome hath preuailed against al old Here­tiques and their Per­secutions. of farre greater power, pride, and learning, [Page 165] [...]hen thes Protestātes be; susteined not onely by some [...]articular Princes of certaine prouinces, but by di­ [...]ers most mightie Emperours, persecuting the Ca­tholique Bishops, Priestes and other, through the whole Romane world, as heuilie, as now some smaller Princes protestantes doe, within the boundes of their dominions onelie. The same Sea hath gone through al other distresses, forreine and domestical; standeth and florisheth now (notwithstanding al the threates, mo­lition and machination of her forsakers) in al vertue, strength, and glorie. Neuer more loued, honored and regarded of the Catholique Kinges in the world. Ne­uer more reuerēced and obeyed of the Churches chil­dren; neuer more feared of her forsakers. As we may see by the desperate and most obstinate cours they take, in our poore afflicted Countrie: not so much thinking to defend them-selues, by the dailie sheding of most innocent mens blood; as baselie to wreake their inquēshable anger at the Sea of Rome, The inquē ­shable rage of England against the Sea of Ro­me vvith their feare of the same. which they feare must be the instrument of Christes rodde of iu­stice towardes them in time, for forsaking the felou­ship therof, in Christian Faith and Religion. Them selues doubting that the stroke of this Excōmunica­tion (so often reuiued by them selues) wil neuer in the ende fal voide (as other wher we see it hath not) though by the flatterie of a few yeares good fortune, our men at home cry peace, sport, and securitie to the poore people; perswading them that al is wel & safe, by the killing of a few Priestes: when ther is no other way of sauing our beloued Countrie (assuredlie) from perdition both temporal and eternal, but by repētan­ce and humble crauing pardon of Gods Church.

If they could kil al the Cleargie & true beleeuers in the world, & had the Popes owne person to doe their pleasure with him; or could make away as many Po­pes one after an other, as they haue done Priestes, and [Page 166] as the first persecutours of our faith did martir: yet could they not preuaile nor escape the hand of God reuenging alwaies at length thes Contempts, Schis­mes, Heresies, and Apostasies, with memorable pu­nishment. In warning wherof he geeueth vs a good admonition by his owne writ, when he saith. Ne dixe­ris peccaui, et quid mihi accidit triste? Altissimus enim est pa­tiens redditor. Eccle. 5. Doe not say I haue sinned, and no misfor­tune hath fallen vpon me for the same.God paieth home at length. For that God is a patiēt restorer or payer. So that God payeth home at length albeit with great patience; and then taketh the saying of S. Austen place, that he recompenseth his slownes with the greatnes of his punishment.

Into what desolatiō al Afrique was finally brought by the schisme and sect of the Donatists: how the He­resie of the Arrians, Plagues vpō Heresie. after the wearisome toile almost of the whole world for many yeares, discharged it self at length into Machometisme: how the diuision of the Oriental Church from the Sea of Peter, hath bene the losse of libertie, and the eternal destruction of so ma­nie noble, most free, and florishing Prouinces of that part; no man can be ignorāt. As also not see into what hazard and extreme perils, thes deuilish doctrines of our dayes, and the seditious folowers of the same, haue brought the glorious kingdome of Fraunce, with the states of Flaunders, The peril of diuers kingdomes by this nevv He­resie. Germanie, Poole, and most of the North partes of the world neere vnto vs. Which con­sideration draweth vs also into the doleful accompt, of our English present feares and miseries; and much more, to the foresight of our calamities to come: seeing clearlie by the recordes of our Countrie, that no Nation hath oftener susteined general alteration of the state and gouernment then ours: nor yet, euer anie violent change or mutation, but for some nota­ble contempt of the house of God. As appeareth by the sondrie inuasions and conquests made on vs; and [Page 167] by the notes which Gildas the wise, venerable Bede, and other men of experience and foresight, haue in their monumēts set doune; which were too long and need­les to rehearse.

Onelie this is euer to be borne in mind; that when our kinges of England had good intelligence with the Pope, and mutual offices of loue and honour pas­sed betwixt them; and our bodie politique and Ciuil magistrate, had al godlie and charitable correspon­dence with the spiritual Common-wealth of Christs Church, and the prelates therof: then had we a most happie and victorious Contrie, blessed of God with al spiritual and temporal benediction. In such sort surelie, that to remember onelie what grace and glo­rie our Realme hath receiued, by ioining and submit­ting it self to the lawes and regiment of holie Church, might make our hartes ioyful; if the consideration of this our present infelicitie, by seuering our selues from the same, did not eftsoons turne al to inconsola­ble sorowe.

Truelie what so euer is or hath bene singular to our Countries honour ether in Church, Citie,The bene­fites & ho­nours of our Countrie by Catholique religion. Vniuersi­tie, College, Schoole, Monasterie, Librarie, or anie part of the Common-wealth, not lest renouned in the world: al came of the Catholique religion; and the greatest part of the famous Prelates of our Natiō. As likewise what pietie, iustice, fidelitie, conscien­ce, deuotion, feare of God, peace, order, obedien­ce, truth and honestie was once in anie state of men; it can be referred to no other, but to the godlie disci­pline, forcible doctrine, and manifold graces of the Church and her holie Sacramentes: as on the con­trarie, the waste of al goodnes is now by manie yeares experience found, to proceed of the Protestantes, not onelie fruitles, but pernicious preachers and doctri­ne. Who by inuading the old honorable roomes of [Page 168] most noble Prelates (founded neither by them nor for them) haue made pitiful spoile of the goodliest ecclesiastical states and monumentes,Our mise­ries by He­resie. almost in al Christendome. And by taking away the dailie dread­ful Sacrifice, Confession, chastitie, fidelitie, obe­dience, humilitie, order, and al honestie of life and maners, haue giuen our people doleful experience, of the deadlie fruite of their schisme and reuolt from the Sea Apostolique, and Catholique communion of the faithful world.

Which we are forced to treat of here more large­lie, through the importunate and odious vaunting of this Libeller, concerning their felicitie & vnwonted prosperitie in England, since their breaking from the vnitie of the Church of Rome: speciallie sith the Queene (saith he) was cursed and excommunicated by the Pope, al matters haue gone luckelie. Not tal­king at al of the Realme, or peoples increase in reli­gion, deuotion, conscience, fidelitie, honour, and honestie; for therin the difference & decay from the old maners in al estates is too notorious and lamenta­ble to behould. Neuer so much iniustice, neuer so much extortion, neuer so much theft, neuer so much pride, ebrietie, glottonie, riot, and al other sinne and abhomination. But onelie (as though he knew no other world or heauen but this) he profanelie, and proudlie in sondrie places of his litle booke, maketh repetition of their good lucke in this life; of their abondance in wealth; of their long peace; of the fruitfulnes of their feeldes euer since the Popes Cur­ses. Much like to the irreligious Tirāt that neuer liked his lucke better, then after he had committed sacri­lege, and robbed sacred thinges. So this triumphant Libeller braggeth;Prophane bragges of the Li­beller. That the Queene hath reigned as long as three Popes; fiue times as long as Queene Marie her sister; in such felicitie, that anie other Prince of Christendome [Page 169] vvould be glad to haue some peece of her good fortune.

Which tooto prophane and proud cogitations and comparisons of this writer, we wil not attribute to her Maiesty or to her prudent Councelours; who haue yet more feeling and sense in such thinges, then to make so much, of a few years moe or lesse reigne, and other terrene felicitie; that either her Maiesty should pronounce of her self (as surely she wil not) the wordes of that mistical woman of the Prophet Esay;Cap. 47. I sit a Queene and vvidovve I am not, and mourning I shal neuer see. Or that her wise Councellours should admire her happines for this thing, and second her with such applause as the people vsed to Herode, in the height of his arrogancie and proud proposition: Voces Dei, Act. 12. non hominis. They are al to wise (I say) & ouer wel ex­perienced to doe or say thus; for they knowe the iudgementes of God incontinentlie folowing. They are not ignorant, that before ruine, the hart is exalted.Prou. 16. They can not forget the variablenes and inconstancie of mortal thinges,The vani­tie & dan­ger of conti­nual pro­speritie. with the sodaine fal of verie fortu­nate persons. They haue redde of Policrates king of Samos; whos prosperitie being extraordinarie, he was by his frendes & speciallie by the king of Aegipt aduised, to procure to him self some greefe and alte­ration of fortune, lest some memorable calamitie should in the end ensue; as indeed ther did. Which exā ­ple S. Gregorie Nazianzen thinketh in this case wor­thie to be remembred. They can not but esteeme S. Austens iudgement of good credit in this matter; who thinketh that nothing is more dangerous or vnlucky to a Christian, then to liue long in conti­nual prosperity.

Wherfore, al this vanitie and triumphant florish proceedeth only from the vaine of our Libeller;The vani­tie of the Libeller. who is one of that popular stāpe which in the Psalme bles­sed the people that had their barnes and butteries ful;Psal. 143. [Page 170] their sheepe pregnant, their cattle faire and fat, al void of ruine, care, and clamour: where Christian men must measure their matters otherwise, and say with the Prophet, Beatus populus cuius Dominus Deus eius; that people is happie whos Lord and master is God: without whom, and out of whos house (which is the Church) al humane felicitie, is but matter of more damnation; and truelie wher it is extraordi­narie, euer a very sore signe of euerlasting perdition. Which we doe not say, for that we accompt not this terrene felicitie a great benefite of God oftē times, as wel to priuate persons, as speciallie to Common wealthes:VVorldlie prosperitie. or that we recken this few yeares prosperi­tie of our Contrie anie thing comparable to the con­stant honour and felicitie of our Forefathers dayes: but for that it maketh no certaine, nor often no pro­bable proofe of Gods fauour towardes them that enioy the same,Luc 10. being lightlie common to good and euil; though of the two more ordinarie to the wicked and worser sort, then to the better; because Lazarus often receaueth euil in his life, as the gredie glotton doth the contrarie. Yet our Libeller thought it a good popular perswasiō to the vulgar sort of men that haue fastened their eyes & hartes onelie on thes presēt de­lites & cōmodities, neuer thīking on the life to come.

But now we must goe further with this vaunter, and be bold to tel him, that our Countrie is in no such blessed state,The ease is examined, vvhether England be novv in vvordly prosperitie or no. as he would make the silier sort at home, or strangers abrod that feele not our miseries, to be­leue. For though a few persons in respect of the rest (not surelie the third man in the Realme, hauing giuen them selues to folow the present condition of thinges; and putting their conscience, reason, and religion to silence, to be partakers of the pleasures and commodities, which ther the world yeeldeth by the spoile of infinite Catholiques & honest innocent [Page 171] men of al sortes) are aduaunced to riches and degree; and doe recken their present state, a terrestrial Para­dise, feeling their owne wealth and not regarding other mens woe: yet in deed knowing as we doe, that the farre greater part of our Countrie of al degrees are brought to ruine, miserie, or extreme danger and de­solation, as wel them selues as their posteritie, for the raising of others vnto this pleasure plentie and felici­tie which they haue now for some yeares enioyed; we must needes confesse and testifie, that the bodie of the Realme generallie, was neuer in such extreme miserie.

First and formost for the Cleargie; (which was, and is in truth wher soeuer it remaine,The old Catholique Cleargie. and ought to be in al Christian common-wealthes the first and principal order of honour; and in ours, for number, learning, wisdome, and excellencie of al kindes, inferiour to none in Europe) it is wholie destained and destroyed as the world knoweth: the cheefe Prelates, Bishops and others, al spoiled of their dignities and liueli­hoodes, thrust into prisons, forced into banishment, til by manifold and long miseries they be almost al wasted and worne away. Thes then so manie, so nota­ble, and so worthie; for whom, both God, nature, and their place of birth doe chalenge a part of this so much praised prosperitie, feele none of it: but for mere conscience and confession of that truth, which their holie predecessours laid and left with them, In depositum; haue lost their terrene lot: & ether are dead, or haue passed so manie yeares in miserie, as thes other good felowes their intruders haue liued in ioye and felicitie; who in deed are Filij hominum, The nevv Cleargie. qui nubunt & nubuntur; that is, certaine fleshlie companions, vnordered Apostataes, and contemptible ministers; who entering into the right and roomes of others, prouided not for them, doe thinke al faire wether in England; and haue good cause to like of the lucke of [Page 172] thes later yeares, which maketh true men mourne while such theeues be merie.

Secondelie; if we goe from Spiritualtie to Tempo­raltie, and doe make our consideration of al orders and degrees of men and of the whole corps and com­munaltie of the land; we shal find by reason, expe­rience, and substantial coniecture, that the whole be­ing deuided into three partes, two of them are incli­ned to Catholique religiō in their hartes, and conse­quentlie are discontēted with the present cōdition of thinges.Catholike Schismati­ques and their mise­rie. Of which Catholiques, so manie as folowe the world, and dissemble their religion for feare of lawes; as they be (notwithstanding their dissimula­tion) manie waies knowen and discouered, mistru­sted, doubted and hated of the Protestantes; and ge­nerallie kept vnder, iniuried, disauthorised, and watchfullie ouerlooked; and therbie in continual mi­serie and discontentment: so also in respect of their owne consciences (being forced to sweare to such Articles of this new faith, & her Maiesties eccle­siastical Regalitie, as they assuredlie beleeue to be most wicked, vntrue & impossible; as also to receiue such falsified Sacramentes, as they in their hartes condem­ne to the pit of hel, and knowe to be poison to their owne soules, and to their frendes who for compa­nies sake doe receaue with them; and finallie being constreined to heare & hire such ministers, as daylie read, speake, and preach, nothing but blasphemie against Christes Vicar,A pitiful case. Church, Sacramētes, Saintes & al Holies) they are inforced to liue, and (alas) oftē also to dye, in infinite distresse of mind and tormentes of Conscience, passing al other humane miseries. So as al thes haue litle part of this goodly ioye, wherof this Libeller speaketh; but doe liue in perpetual anguish, wishing sometimes (which we haue seene and heard) with manie a sigh and grone, that her Maiesty would [Page 173] [...]e content with half their goodes, so that she would graunt them libertie but in secret sort, to haue the vse but of the holie Sacramentes; and sometimes lamen­ting their manifold infirmities, and impedimentes of wife and children; for whos only needful releefe, they continue in that damnable state of Scisme.

Now for the other zealous and sincere Catholiques, being maruelous manie throughout the whole Real­me,The true and Zelous Catholi­ques. and the number by Gods goodnes dailie encrea­sing (such we meane, as knowe it is not inough to saluation to beleeue with hart; except, when occasion is giuen, they confesse with mouth; and that if they denie Christ before men, they shalbe refused of him before his Father): thes being no smal part of the lan­de; of the greatest calling, some; of honour, worship, wealth and substance, manie; the rest, of the honestest, orderliest, and best-beloued of the whole Countrie, tast not of the pleasures of this Libellers paradise; but haue passed thes yeares ī greater greefes, feares & mi­series, thē anie mās pen or tongue cā expresse: not the tēth part of their calamities, discouered by anie of our brethrens bookes, epistles, pictures, or complaintes.

If our felowes in the Catholique faith through Christendome could conceaue that in hart,The cruel and barba­rous suffe­ringes of Catholikes in England. which thes Confessours doe in deed feele, and we often with our eyes behold: they would with infinite teares be­waile our case; and with dailie deuout praiers, procu­re Gods mercie towardes vs, as we trust they doe. If they might see al the prisons, dongeons, fetters, stoc­kes, rackes that are through the Realme occupied and filled with Catholiques: if they might behold the maner of their arreignement euen among the vilest sort of malefactors: How manie haue bene by famine, ordure, and pestiferous ayers, pined away: How ma­nie by most cruel death openlie dispatched: How ma­nie haue suffred proscription and condemnation to [Page 174] perpetual prison: how manie haue bene spoiled, and otherwise greeuouslie punished, by forfaiting to the Queene anViz. in Crounes. 222. and odde. 100. Markes for euerie time they heare Masse: How manie gentlemen, and other persons of wealth are wholie vndone, by losingViz. in Crounes. 866. and odde. thirtene score poū ­des by the yeare for not coming vnto the heretical ser­uice: How manie haue lost al their landes and goodes during life for flying out of the Countrie for their cō ­science sake: How manie of the most substātial, profi­tablest, and persons of greatest hospitalitie in diuers prouinces, are chased out of their owne howses; by spials, promotours and catchpols: How manie wander in place wher they are not knowē, driuen into wood­des, yea surelie intoIohn VVestby of Molbreck Esquier, vvas glad to stand for a vvhole vvinters day almost, in a pitt in vvater vp to the eares: and often forced to duck vnder the vvater, least he should be espied of the persecu­tors. waters, to saue them selues from the Heretiques crueltie: How manie godlie and honest maried cooples most deare one to another, by the imprisonment, banishment, flight of ether par­tie, are pitifullie sondred: How manie families therby dissolued; into what pouertie, miserie, and mishap their children are driuen: what number therby runne ouer sea into most desperate warres and fortunes; or by better lucke and fortune goe to the seminaries or other seruice, to passe their time during their Parentes calamitie. And for such as be of the vulgar sort of ho­nest hushandmen or artisans (of which condition in­numerable be Catholiques ī our Countrie) they beīg not able to pay that impious Masse-Mulct, much lesse the forfaiture for not cōming to the Caluinistes preaches and seruice, are most cruellie and barbarou­slie whipped in the open market places; as both els where, and speciallie of late a blessed number in the Citie of VVinchester (most pitiful to behold) were so vsed. Others haue their eares cut of; others burnt through the eare;The misery of the more part novv in England. and others otherwise, of both sexes, contumeliouslie and slauishlie abused.

Thes then and a thousand moe which we need not [Page 175] to rehearse, being the miseries of the better sort and bigger number of the Realme; and they falling vpon them for their fathers Faith, and no other crime in the world, committed ether against Prince or Countrie: (as the Libeller him self confesseth for the principal Cleargie, and for manie good subiectes of the laitie; who therfore, he sayeth, are not punished by anie capital paine; as though the losse of libertie, landes, dignities, grace and goods, were no punishment:) but thes calamities (we say) being common to our whole state of the Realme, and to the greatest part of the rest; shal we say the state is blessed? this regiment fortunate? al is peaceable and plentiful in England? Where indeed onelie a few newlie raised by other mens fal, are made happie by other mens infelicitie: and where a verie smal number, in comparison, haue deuided the wealth, honors, offices, and pleasures of the whole land among them selues: and doe menage the Countrie by their fauorits, to the discontent­ment, disgrace, and destruction of the iustest gentle­men in the same.

Now this condition and present fortune of certaine men, that haue by her Maiesties lenitie, and by alte­ration of the Catholique religion into Heresie, thus aduaunced their particular; is by thes men, called the State: and their abundance, peace, and prosperitie; the happines of the whole Realme. Wher, the happi­nes of a KingThe true happines of a King. & countrie is; the weale of the Subiec­tes, no lesse then of the Soueraine: and where wicked men (as Theues, Murderers, Heretiques, and others like) be in miserie and beare the paines of the lawes; and not wher Gods Priestes, the Churches children, and true Catholiques (for whos defence and prote­ction both Kinges and al iust lawes are made) be in continual troble and vexation. To conclude then; the greatest and best part of our Countrie being in the ex­tremest [Page 176] worldlie miserie (besides the tormentes of conscience, which passe al other paine) that euer mē were in, sith Christianitie was founded; the aduer­saries bragge of the English felicitie, is too vaine, fond and friuolous.

But going further with this Politique, or Atheist (whether yow wil) that measureth al by worldlie fe­licitie; deeming the Popes Anathema or Curse to be voide towardes vs, or rather turned into blessing, by the good succes the Protestantes of our countrie haue had in al their life and doinges, since the publishing of the same: we wil set aside the miserie of so great numbers of particuler men named before, and presu­me for the clearer proceeding in this cause, that the present happines of some protestātes, were the peace and prosperitie of the whole Realme and state:The vni­uersal infe­licitie of the English state by Heresy. and that being admitted; yet we haue to tel the man, and shal proue it now in the sight of al indifferent people, that our Countrie and State is in the greatest miserie, most dangerous tearmes, that euer it was, sith or be­fore the Conquest, and farre in worse case then anie Countrie of Christēdome: which notwithstāding (he saith) would wish anie peece of the English felicitie.

It were a hard matter to perswade this to a thriftles yonker, a vulgar reader, a common person, or such an one as brutishlie beholdeth and esteemeth the present pleasures or profits that he enioyeth with licentious libertie, aboue al that may fal to him or his, be it wealth, be it woe, afterward for euer: but to wise men, and speciallie to such as haue charge of Com­mon weales, it is nothing dificil; who if they knowe not of them selues (as lightlie they doe by the lawe of Nature) precepts of policie, and holie Scriptures: yet they may easilie be induced to consider, that the present peace and pleasure of a cōmon bodie or state, or the calme of a few yeares (if it be ether procured [Page 177] or supported by iniust and dishonorable meanes, or be ioined with euident perils, present or to come) is indeed no true prosperitie, nether in common, nor in particular: but rather a prognostication of Gods great plagues to come, and of the future miseries ei­ther to fal afterwardes, in our owne daies, or to our posteritie.

No weale-publique is happie without iustice, ho­nour, & securitie. If our wealth be obteined by spoile or sacrilege, it is vniust. If our peace be mainteined by our neighbours warres, it is iniurious and dishonora­ble. If no respect be had for the continuance, securitie and stabilitie of this good fortune we seeme to be in, thē ether we or our posteritie shal feele as much woe, as we now doe ioye.

Of the reuolt from the Sea Apostolique, alteration of religiō, spoile of Churches and Cleargie (by which they made their entrie into this new blessednes) how iust and lauful it was, we wil not now stand vpon: nor shew what ignominious practises and plaguy iniusti­ce they haue vsed to susteine the same, farre differing from the old royal dealinges of our Kinges & Coun­trie; who ether by lauful open warres, or honorable leagues and assured amitie, procured their rest and peace.

To make the subiectes of Scotland, first; then of Fraunce; and last of al of Flaunders, The dea­linges of England vvith other Countries. and diuers other states, to rebel against their lauful Princes: to impri­son some; to surprise the tounes of others; to seaze vpon the money of others; to hazard the persons of others; to mainteine horrible ciuil garboiles in al the Countries neere vs, and against al their next neigh­bour Princes (with whom otherwise they pretend good amitie and intelligence): to be confederate with al the infamous Heretiques and Rebels of thes daies, yea surelie with the Turke him self: finallie; by sondrie [Page 178] piracies, proditions, spieries and foule artes, to afflict and coosen the world round about vs; what conscien­ce, honour, or equitie can be in this cours? None at al surelie. Nether can our peace and prosperitie, by such dishonorable and sinful meanes mainteined, euer be secure or durable; but alwaies ful of feare, danger and doubtfulnes, as wel to the authors of so foule and vn­wonted proceedinges, as to the people: though the simplest of this latter sort auerted by the present pea­ce and pleasure of a few yeares, can not espie their fu­ture miserie so easilie, as thos which hauīg ledde both their Soueraine and her Subiects by strange pathes into thes perplexities, are now them selues come, al­most both to their wittes and to their worldes ende; hauing nether God to stand for them, whom they haue highlie offended by forsaking him & abolishing his holie seruice, honour and Sacramentes: nor anie Prince or state sure vnto them; euery of which they haue so notoriously annoied in the times of their di­stresses, that they can looke for no office of true frēd­ship at their handes.

In al which, God hath so wonderfully ouerrought their humane counsailes (that seemed to such as had no deepe insight in thinges present,Gods con­trolemēt of English practizes. nor much fore­sight or care of that was to come, to be ful wise and farre to excel the compas of our old Fathers, or anie forreiners at this day; and therfore our Nation, by the passing prudence of certaine Councellours, to stand in peace and ioye, whē al their neigbours about vs by their deuises were in misery): God him self (we say) hath so controuled thes wise follies, by the con­trarie euentes of euerie of their sinful deuises: that the world may see and wonder at Gods waies, and how different they be from mans cogitatiōs, and how farre the sound Councels of such as be trulie wise, differ from the present and pregnant wits, or desperate ad­uentures [Page 179] of such, as menage al matters, for their owne present and particular, without regard of the general ende or their owne posteritie.

See you not, how euen God him self hath defeated al their driftes in Scotland, In Scotelād and brought the matter by marueilous meanes of his prouidence, to the iust con­trarie issue, of that which they shot at? Were not their endeuours euē so crost in Fraunce, In France. in euerie of the three brethrēs kinges daies? Where they haue bene alwaies frustrate of their purposes, and lost both their vnthāk­ful labours, and their money? To what end their intel­ligence 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 [Page 180] 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 [Page 181] 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, Excō ­munication; 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 [Page 182] 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 [Page 183] Tirant and vsurper Richard the third: whom he 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, [Page 184] 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 [Page 185] 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 [Page 186] 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-with­standing 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: as yow may reade in an ora­tion,S^r. Christo­pher Hat­tōs oration. made by one of them vpon the accident that fel by the rashnes of a certaine seruing man, dischar­ging his peece at randone, and striking one of the water-men in the Queenes barge, nere her Highnes person then present. In which oration, he acknow­legeth, nothing to be looked for after her death, but confusion, persecution, blood, vengeance, warres, spoile, rauishmentes, and al other maledictions, that the world can yeeld: and tenne thousand more, then (as he saieth) can be by him foreseene. Not doubting to conclude, that, that day, we shal be the most mi­serable men in the world: in the meane time, onelie [Page 187] enioying al felicities heauenlie and worldlie by her life.

Thus much hath that honorable person of our ge­neral calamitie. In the meane time,The vaine felicitie of England set out by the Libeller. the matters are so ruled, that we must account our selues happie, if our common wealth stand during the life of her Maiesty. This is (alas) the felicitie of our countrie, praised and admired by them, that esteeme onelie the present vncertaine pleasure of a verie few yeares, without re­gard of the posteritie: but of wise men deemed for the highest miserie that can be; nothing in a Common bodie being praisable, that is not ioined with secu­ritie and durabilitie.

Wherin our distresse is more markable, that it is not onelie not preuented in so manie yeares of Gods patience, and general foresight of the miseries, by the graue Councellours and al other wise men:Euil proui­sion for the succession. but (which is more pitiful and vnnatural) it is by special lawes and capital penalties prouided to the contrarie, that none may knowe or name the next lauful heire and successour vnder paine of highe treason; nor anie make claime, or chalenge anie future right therin, except her Highnes natural issue. Wherby vnder pre­tence of preseruing their present state, they are con­tented to plonge their whole posteritie into eternal or verie long miseries. Yea and (which passeth al dis­honour to the Realme and to her Maiesties person) to insinuate, that though the next in blood and lau­ful succession to her Highnes, may not chalenge or be named: yet onelie her natural; may be aduaunced ther-vnto. Which had bene shameful inough, and to much iniurie to the next of lauful blood, if it were graunted to the issue of a King gotten out of lauful matrimonie: but to preferre the natural of a Queene, (in whos person, by reason of her sexe, fornication were fouler, and the fruite therof nothing so capable) [Page 188] that passed al shame and honour: procured (no doubt) or set doune in statute, by some wicked forgeries, of such as sought to dishonour her Maiesty contrarie to the meaning of the whole Parliament, which (as we thinke) did neuer deliberate of that special article, though it be extant in the printed and published co­pies of the same.

How so euer it be; our miserie herein is notorious and the old glorie and felicitie of our Realme (the guides therof, wittinglie and willinglie beholding it, and consenting thervnto) so fadeth and falleth to no­thing in al mens sight: that we can not complaine inough of our instant calamities, nor attribute them to anie other cause then to Gods iudgements; wher­by first (as the Italian saieth) a mans braine, is taken away when God entendeth to punishe him, lest he should by prouidence auert the intended plague.

This our Countries scourge, proceeding wholie of our notorious forsaking the Catholique Church and Sea Apostolique, began first in K. Henrie the eight;Kinge Hen­rie the eight the begin­ner of our Countries miserie. being Radix peccati of our dayes (as the scripture speaketh of1. Mal. 1.11. Antiochus) vpō that his most iniust title and chalenge of the Headship and supreame gouern­ment of the Church, whence al thes extremities are ensewed sithence. Which king God plagued merue­louslie streight vpon his reuolt, both spirituallie and temporallie. For within a verie short space (by his sufferance) he killed his owne wife, mother to her Maiesty that now is; whom he loued so impotentlie a litle before, that for her sake he both diuorced him self from his former wife (with whom he had liued so honorablie twentie yeares together) and from the vnitie of the Church (which he and his predecessours had bene in, nine hundreth yeares before); and shed the blood of the learnedest,Fisher. worthiest, and to him self the best beloued of al his Realme.More.

After that he maried and remaried, killed and dis­missed both wiues and frendes as often,King Hen­ries great offences. and as manie as he thought good; in such intemperate sort, as the like hath neuer bene seene. He was in such torment of conscience, and such perplexitie for his reuolt and other sacrileges: that sometimes he went about to ioyne with protestant Princes in religion; sometimes (thrise at least after his fal) to reconcile him self to the Pope againe; which thing our Lord, for his greater punishment, suffred him not to bring to good effect; but to die in passing anguishe of mind for the former offences, and al the strange sacrileges committed, by forcing into the world wel neere a hundreth thou­sand professed persons: and by the destruction of ten thousand religious houses & Churches in one yeare, as one testifieth of him, in this Epigramme.

And he that without al feare of God brake so manie thousand holie mens wils and foundations; had his owne testament broken, falsified, and for­ged, before his bones were thorough cold: and that Romane religion, which he by force of his owne newlie chalenged supremacie, and by sharpe lawes and humane deuises and punishmentes main­teined during his life, and was by him speciallie re­commended vnto such as he gaue the gouernment and education of his sonne, was immediatlie aboli­shed and the whole Realme altered into Zwinglianis­me, which of al other sectes he most abhorred.

And for his issue, leauing behind him three goodlie and towardlie children: first,King Hen­ries issue punished for his sin­nes. Edvvard of marueilous expectation; whom God tooke away in his yong yeares, euen then when he was towardes mariage: & after him his elder sister Marie; who liuing long a vir­gin, maried at length onelie for desire of issue, and for [Page 190] the benefite of the Realme; which our Lord did not accomplish by her, but tooke her away within few yeares: and lastlie the Queenes Maiesty that now is; whom for her youth and great likelihood that way, euerie man verelie looked streight that she would haue taken some noble Prince, either stranger or sub­iect; hauing profer of the best in Christendome, and her self not seldome making semblance of good lykīg that way, and of much loue to many. Which yet the same Lord God, for the due punishment of the said King her father, would not suffer: but by litle and litle, causing the Realme to fal to this desolation, that now we see it in; and the whole stocke and issue of the said King, contrarie to al hope and expectation, to faile and be frustrate.

Wherin, it is but a smal comfort and remedie for thes our publique distresses, that the Libeller so of­ten,The Libel­lers fond re­petition of a mayden Queene. by shameful flatterie, and odious (we dare say) to the Q. Maiesty her self, telleth vs she is A MAY­DEN QVEENE; seing that with the Protestants it is no great merite nor praise to be a virgin; who compare the state of maried persons in al pointes of dignitie vnto virginitie, preferring it also in some. And with vs Catholiques, in this case of the Realmes extreame danger, euen sacred and professed virgins, haue bene iustlie taken out of their better life, and by dispensa­tion maried. And would God in stead of her Maie­sties virginitie (so that it had stood with Gods wil & hers) we might rather haue had for the Realmes safe­ty, issue of her bodie ī honorable wedlocke. In which state ther is godlie continencie also, and perhaps (as thinges stand) as meritorious and glorious to her self, as her virginitie.

But al are signes of Gods ire towardes our poore Countrie: the euil lucke wherof and of King Henrie is so much more, that this noble line and issue now [Page 191] failing, they wil not suffer vs to goe to the next of the same royal blood descending from the renouned Prince Henrie the seuenth, grandfather to her Maie­sty (by whos victorious entrie, happie mariage and issue, al diuersitie of former claimes of the Croune, and most cruel Ciuil warres were ended; and the con­iunctiō of the two Royal houses of Lancastre and Yorke, fortunatelie atchiued:) but by most shameful packing of certaine Puritanes and ambitious persons with the emulous house, and contrarie faction to the familie of this said noble Prince Henrie the 7. would bring al to skambling; and as they hope, gape after, and worke for, to their owne poste. That so by Gods iust iudge­mēts our Countrie should at once, fal into two extre­me miseries: both by forsaking God and the Catho­lique religion on the one side; as also by refusing, and tooto shamefullie abusing the onelie next, true and lauful heire; and consequentlie the whole blood of kinge Henrie the seuenth, on the other side. Whe­rein our feares might be the lesse if they would or could preuent the said mischeeues, by declaring, at least now at length, the heire apparant. But herein also our future calamities are shewed to be ineuitable, except God vse mercy aboue humane meanes. For the matter is so farre past and ouerruled by certaine, that they can now skarce enter into anie deliberation of the succession (as they imagine) without extreme peril which they had rather put of, to the end of the Queenes life and their owne, then haue it to fal pre­sentlie in their dayes. Our Lord God turne al to the best, and to that end that most shal tend to his glorie, what deserued confusion so euer fal vnto vs.

This yet we can not but lament and maruaile at in this cause; that the coniunction and vniting the two noble Realmes of England and Scotland into one Monarchie, which we haue sought for with so manie [Page 192] cruel battailes, and so much blood of both Nations? being now offred by God and nature in the sweetest and (doubtles) most indifferent sort that can be;The cōiun­ction of the tvvo Real­mes into one Monarchie. and in two persons, Mother and Sonne; the one for ap­proued prudence, vertue, patiēce, constancie, courage in aduersitie, and equal loue of both the Countries: the other for the rarest towardlines in al Princelie partes, of anie of his age in al Christendome: both of our flesh and blood, and the neerest of al the beloued race of Henrie the 7. most proper for this purpose, & euen (as it were) prouided by God him self; can not yet be accepted: but sought by vniust lawes, shame­ful practises, imprisonment of the one, raising rebel­lion against the other, ether vtterlie to be defeated, or made vncertaine of their certaine right, and forbid­den to chalenge or vtter the same: while others in­tending vsurpation, vpon the next lauful successours vncertaintie, make their profit and packe, for atchi­uing their ambitious purpose. Of whom, as wel the Queene as the whole State present stād in farre more dāger, then they could euer doe by the publique ac­knowledging of the lauful heire: which yet is their pretence, in concealing the same from the Realme.

Into thes straites (loe) on euerie hande, is our poore Countrie brought by the iudgementes of God; whilest our Libeller and other Protestantes, tel the simple people of their faire weather, and present a­bundaunce of al thinges, to auert their mindes from the foresaid endles miseries. Which for our forsaking the faith of our Fathers, al wise men extremlie feare, and certainlie expect, if we returne not to our Lord God, and vnite our selues againe to the Catholique and Romane Church, which we haue so vnworthelie left, and cruellie persecuted. Out of whos companie and obedience ther is nether saluation in the next, nor anie true peace & securitie in this world: which both [Page 193] Christian charitie and natural loue towardes our dea­rest countrie, frendes, flesh and blood, causeth vs so often and earnestly to inculcate;Deut. 32.29. Vt gens absque confilio sapiat, & nouissima prouideat.

Alas; it is nether Pope nor Priest (as the Libeller vntrulie affirmeth,VVho are indeed true enimies to her Maiesty and our Countrie. and manie deceaued men simplie may suppose) that desireth their destruction: the one as a most louing Father and Pastor, with vnspeakable paines, solicitude, grones, teares and expenses; and the other by voluntarie death, and shedding of their owne blood, seeking their brethrens saluation, and the re­concilemēt of their Countrie to Christ and his Vicar. But they onelie are in truth (and so wil in the end proue) most capital enimies to our Queene & Coun­trie, that first were authors to her Maiesty to forsake the Church and Sea Apostolique; & doe stil animate her and the Realme, after so manie signes of Gods wrath towardes them, to contemne the authoritie & censures of the same; and violentlie to resist by force of armes and bloodie lawes, the supreme Pastor of Gods faithful people: as though he vsed the rodde of correction towardes offendours vpon malice, hatred, or partialitie, and not of entire affection, loue, and charitie.

Moyses and Aaron resisted Chore and his confedera­tes, and executed Gods sentence vpon them, and were not their enimies. Samuel denounced and executed Gods sentence against Saul; Elias against Iesabel; and other Prophets and Priests against other Kinges without al malice and with much loue. No otherwise then Io. Roffensis, Sir Thomas Moore and others did; who resisted vpō great loue and dutie to their Soueraine, disswading both his diuorce from the Church and from his wife. Which kind of men be nether traitors nor enimies to be resisted by sword or lawes: but they are onelie such aduersaries as our Sauiour comaun­deth [Page 194] the faithful to agree withal in the way, for di­uers dangers 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 [Page 195] 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, [Page 196] 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 [Page 197] 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 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 [Page 198] 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 [Page 199] 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): 1 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? 2 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?

3 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? 4 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 [Page 200] people that is in religion and affaires of the soule?

5 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.

6 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 [Page 201] 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 shalbe 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 [Page 202] 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 [Page 203] 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 worldes 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; [Page 204] 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 is forbid to al Chri­stian magistrates both spiritual and temporal; and not anie iust rule, superioritie or regimēt ouer others, to ether kind. Or if he had considered, that feeding conteineth not onelie preaching, but also al kind of iust meanes and holie endeuours, for the propagation of the Gospel, and mens saluation, according to the difference of times, persons, and places; as excom­munication and other ecclesiastical censures and cor­rections: which thinges at least perteyning to the spi­ritual powers directlie, our aduersaries should admit and humblie obey; and if they so would doe, they should neuer need to feare ether the Popes, or other mens swordes wherof they make so much imperti­nent [Page 205] brable.

Marry they pretend some zeale in the matter; af­firming that the Popes of Rome, The Libel­lers Zeale for limita­tion of the Popes svv­ord and curse. before they had thes great temporal states, and folowed Christ and the Apostles in humilitie, dilated the limites of Christes Church and the faith more in one hundreth yeares, then the later Popes haue done with their swordes & curses in fiue hundreth yeares. To which we say that they seeme now not onelie desirous to haue his tēpo­ral power & sword taken from him (as they preten­ded by their former speeches and allegatiōs): but also his spiritual weapon and exercise of discipline towar­des offendours, called here by the Libeller, his Curse. Which (no doubt) they vsed of olde vpon such as were subiect to the Church, and their regiment, no lesse then the Popes doe now and some what more: though they could not then (before Kinges were conuerted to the faith) vse anie discipline or authori­tie ouer them, much lesse anie humane forces: for that they had not then such worldlie preeminence, as was due to their high calling in Christ, & as afterward God hath endewed them withal; but were for some hundreth yeares persecuted and put to death by the enimies of Christs faith and glorie. In which state it seemeth the aduersaries would haue them stil, being miscōtent that they haue ether forces to fight against the Turke, or to pursue Heretiques that wil not obey their spiritual sentence or rodde of Excommunica­tion.

As for conuersion of peoples or nations to the faith,Hovv ne­cessarie tē ­poral habi­lities are to the Pope. whether ther were more brought to Christ ī thos daies and in the poorer worldlie conditiō of Popes, then af­terward in the dayes of their wealth, is not to the purpose to dispute: but whether this state of thīges be more agreable to the time present, and for the con­seruation of Princes and people alredie conuerted, [Page] or rather the first poore Apostolical condition, tha [...] is to be considered of wise men. Though the Libeller shal hardlie proue that moe nations haue bene who­lie conuerted in the time of the Popes pouertie and aduersitie, then afterward in their greatnes.

This is sure; that our owne English people, the most part of Germans, Polackers, and other northern Coun­tries,Conuersions vvrought by later Po­pes. besides the inhabitants of the East and west In­dians and other extreme partes of the world; haue spe­ciallie bene ether first conuerted, or recouered since by the holie trauailes of thes later Popes. And further we may be bold to say, that the Pope onelie by the powers temporal and spiritual that God hath giuen him, doth more at this day for cōuersion and gaining of Panimes, Turkes, Ievves, Mores, Heretiques, Schismati­ques and other Infidels, then al the Protestants put together in the world: besids other infinite immortal actes of charitie which he doth in manie partes of Christendome; which he could neuer doe, if he had not such temporal habilities, as therunto and to the vpholding of his high and pearles dignitie aboue al particular Prelates and Princes, were requisite.

But of the prerogatiue of the spiritual power as wel in this highe Priest (who is subiect to none in earth) as in other Prelates of particular prouinces (who are often subiect to other Princes) we haue said inough to represse the pernicious flatterie of the Libeller, and the like; that would exempt euerie secular person from al submission and obedience to their Pastours. Onelie leauing to al the wise of our Countrie thes few lines of S. Ambrose, A most ex­cellēt deter­mination of S. Ambrose about spiri­tual supe­rioritie. Epist. 33. for a warning and a watch­word in this cause, and for the end in maner of al our dispute. Mandatur: (saith he) Trade Basilicam. Respondeo. Nec mihi fas est tradere; nec tibi accipere (Imperator) expe­dit. Domum priuati, nullo potes iure temerare; domum Dei existimas auferendam? Allegatur; Imperatori licere omnia, [Page 207] ipsius esse vniuersa. Noli te grauare (Imperator) vt putes te in ea quae diuina sunt, imperiale aliquod ius habere. Noli te extollere; sed si vis diutius imperare, esto Deo subditus: scri­ptum est, Quae Dei Deo, quae Caesaris Caesari; ad Imperatorem palatia pertinent, ad sacerdotem Ecclesiae: publicorum tibi moe­niorum ius commissum est, non sacrorum. In English. ‘The commaundement was this; Giue vp the Church: I answere, that it is nether lauful for me to deliuer it, nor expedient for the (O Emperour) to receaue it. Thou canst by no right violate anie priuate mans house; and thinkest thou the house of God may be taken away? But they say; the Emperour may doe what he list, and that al are his. I answere. O Em­perour be not so much abused, as to thinke that thou hast anie Emperial right in diuine matters. Extol not thy self, but if thow list hold thine empire long, be subiect to God: for it is written,Marc. 17. Luc. 25. The thinges that are Gods, to God; and that are Cesars, to Cesar. The palaces perteine to the Emperour, the Churches to the Priest. The charge of the common wals of the Citie are committed to thee, and not the charge of sacred thinges.’

So he spake to Valentinian the Emperour. And so we say to our Princesse, and to al such as haue charge vnder her Highnes of our Countrie; that this Libel­ler and who els soeuer (by lothsome and base flatte­rie extolling her Regalitie and secular Soueraintie aboue Priesthood and the Apostolique authoritie; ther­by exempting her from al obedience and subiection to Christes Church and to thos whom the holie Ghost hath placed ouer the same Church in earth) doe shamefullie abuse them, to their and the Realmes destruction, except God be merciful aboue our me­rites.

We tel them plainlie and sincerlie, with the said glorious Doctor and Saint, and therupon wil pledge [Page 208] our liues in this world and our soules euerlastinglie, (and that without detracting any obedience due to her temporal soueraintie in spiritual matters) that her Maiesty hath no charge, authoritie, or power ouer the Church or ecclesiastical affaires, no more then the poorest soule in her Realme; nor so much nether, til she be a member & obedient child of the Church and Sea Apostolique. With this onelie exception, that for the height of her dignitie and by her special othe and obligation, she is bound more to defend and pro­tect the Church then her subiects be.

And finallie, vpon al the proofes reasons and autho­rities that haue gone before, we auouch, that besi­des God almightie, euerie tēporal Prince Christened, hath his pastor also, and speciallie the general gouer­nour of the whole Church, for his superiour in earth in al causes of soule & conscience; to whos orders in matter of religion, he is bound to obey vnder paine of damnation: and that Gods iust iud­gements are nere the Princes and coun­tries what soeuer, that wil not obey him; but violentlie resist his ordi­nance, and by Antichristian pride, doe chalenge power not lauful to be yeel­ded vnto them.

AND now though in the deepe conceauing of this our Countries incōparable offence, our hartes be wholie oppressed with feare and heauines: yet ether the force of our peculiar affectiō towardes our flesh and blood, driuing vs to hope for better then is deser­ued; or the largenes of Gods immesurable mercies, yeelding, contrarie to mans demerits, pardō vpon re­pentance; doe cause vs often-times to expect grace & mercie, rather then extreme rigour and iudgement.

In which cogitatiō it cometh often to our mindes,Causes of feares and hope to­vvardes our Coun­trie. that if anie thing auert Gods ire from our Prince and Countrie, it is the abundance of holie blood shed thes late yeares, & euer sith the first reuolt. Which though by iustice, it might crie rather to God for vengeance (and so it doth in respect of the impenitent, and the clamor therof shal neuer be void) yet we trust it sueth for mercie, speciallie in respect of the infinite number of al estates, that neuer consented to this iniquitie. It is the heroical endeuour of a great-manie zealous Priestes and worthie gentlemen, that continuallie of­fer [Page 210] not onelie their praiers, and other deuout and reli­gious offices; but them selues in sacrifice, for the sal­uation of their best beloued Countrie. It is the ardent and incessant care of his Holines, seeking our recon­cilement with charitie vnspeakable. It is the general coniunctiō of al Christiā mindes in the whole world, towardes our recouerie. No Church, no Companie, Monasterie or College of name in Christēdome, that with earnest deuotiō and publique fastes and praiers, laboreth not to God for mercie towardes vs. Finallie; euen thos thinges and persons, that the aduersaries accompt to be the cause of al their troubles & feares, are indeed the onely hope of Gods mercy, their owne pardon, and our Countries saluation.

In which case, to deale as freelie for a farewel, and as charitablie with the Libeller as he would seeme to conclude with vs: we wishe no more for performance of that he proposeth and partlie promiseth,The Libel­lers offer in the ende of his booke Fol. 18. but that he were assured of her Maiesties and the Councels mind therin: or were of such credit with them, that he could bring that to good effect which ī couert wordes he pretendeth, towardes vs: ‘which is, that he doub­teth not but her Maiesty would shed no more the blood of her natural subiectes, nor vse any more bo­dilie punishmēts at al, if they would desist from their practises abrode, from their writing of railīg bookes, and from wandering in disguised apparel within the Realme; & would imploy their trauail in the workes of light and doctrine, according to the vsage of their schooles; and content them selues with their profes­sion and deuotion.’ So the man speaketh how soeuer he meaneth. But (Alas) if anie mercie, iust or tollera­ble treatie were meant,The vrgent distresses of English Catholi­ques. or euer had bene offred to Ca­tholiques vpon anie reasonable conditions what so euer; our aduersaries had neuer needed to haue fallen to such extreme proceedinges with their owne flesh [Page 211] and blood: nor euer had anie such troubles, fears, or dā ­gers bene thought vpon, wherof now they haue so deepe apprehension. If anie pitiful eare had euer bene giuen by the superiours to the incessant grones, cries, teares, and supplications of their Catholique subiects, desiring but releefe of their infinitlie distressed con­sciences, tormented by damnable othes, articles, and exercises of Caluinisme, that were forced vpon them: if they might haue had ether by licence or conniuēce, in neuer so few places of the Realme, neuer so secret­lie, neuer so inoffensiuelie, the exercise of that faith & religiō, which al their forefathers since our Countrie was conuerted, liued and died in; and in which them selues were baptised; and from which by no lawe of God nor man they can be compelled, to anie sect or rite of religion, which they nor their forefathers euer voluntarilie accepted or admitted: if of al the noble Churches, Colleges, and other inestimable prouisiōs of the Realme, founded and made onelie by Catholi­ques and for Catholiques, and for no protestants nor anie their sacrilegious ministeries at al, some few had bene permitted to the true owners, and to that true worship of God, for which they were instituted: if they might haue obteined anie peece of that libertie, which Catholiques enioy in Germanie, Zuicherland, or other places among protestāts; or half the freedome that the Hugonots haue in Fraunce and other countries: yea, or but so much courtesie as the Christians find among the verie Turks; or verie Ievves among Chri­stians; vpon anie reasonable or vnreasonable tribute (which hath bene often in most humble and lamenta­ble sort offered and vrged): or (to be short) if anie respect, care, or compassiō in the world had bene had, ether of Catholique mens soules, bodies, or goods; our aduersaries should neuer haue bene troubled nor put in ielousie of so manie mens malcontentment at [Page 212] home, nor stand in doubt of the departure & absence of so great a number of Nobilitie and principal gētle­men abrode: they should neuer haue had such Colle­ges and Seminaries in other Princes dominions, ere­cted and furnished with English youthes, the issue wherof is now, and perhaps wil be hereafter more & more wonderful to the world: they should not haue bene controlled in their Heresie so zealouslie and ef­fectuallie by the Priestes created at home of old, or latelie ordeined and sacred abrode: ther should haue bene no cause of writing so manie bookes for defence of our innocencie, and the Faith of our forefathers; and for our iust complaint to the Christian world, of the intollerable rigour or crueltie vsed against vs.

In al which bookes no protestant in England is able to reproue the writers of anie vntruth or slaunder, railing, immodestie, or misbehauiour towardes our se­cular Princesse or persecutours; what so euer the Li­beller without proof affirmeth here. Wherin I auow him to be so much destitute of truth, as he is not able to alleage one line, or sentence, or anie one example out of our writinges to the contrarie: as on the other side, nether he nor any els can cleare our aduersaries 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 [Page 213] 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. [Page 214] 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 [Page 215] 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 dā ­gerous 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 [Page 216] 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 cō ­moditie 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 [Page 217] 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 [Page 218] (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 shalbe 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, Quàm 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.