be praised as purposelie to dishonour our Prince and Countrie The true causes of publishing our miseries for whos loue in Christ so manie haue so meeklie lost their liues or to reueale their turpitude which we would rather couer if it were possible from the eyes of the world with our owne blood but we set forth the truth of al thes actions for the honour of our nation which otherwise to her infinite shame and reproche would be thought wholie and generallie to haue reuolted from the Catholique faith and consented to al the absurdities and iniquities of this new regiment and religion if none with zeale and extreme indeuour resisted such pernitious innouations Wher now as wel our owne people as al strangers in the Christian world perceauing the disorder to proceed but of the partialitie of a few powerable persons abusing her Maiesties clemencie and credulitie doe glorifie our Lord God that in so great a tentation al the Cleargie in maner and so manie of the laitie of al sortes constantlie persist in their fathers faith to the losse of goods landes liues honours and what soeuer besides and that the whole state excepting the authoritie of the Prince may yet be rather counted Catholique then heretical this is the honour of our nation in al places which otherwise for dooble reuolt and recidiuatiō into Schisme and for extreme persecution would be compted remediles hopeles and of al other places most infamous Secondlie we set forth thes thinges for the memorie and honour of such notable Martirs as haue testified the truth of the Catholique faith by their pretious death See S. Cyprian Which was an ancient Canon and custome of the primitiue Church which appointed certaine special persons or skil and learning to note the daies of euerie ones glorious confession and combat that their memories might afterward be solemlie celebrated for euer among Christians Thirdlie we doe it to communicate our calamities with our brethren in faith and the Churches of other prouinces standing free from this miserie both for their warning and our comfort and to excite in them Christian compassion towardes vs that therbie and by their councel and praiers we may find mercie and releef at Gods hand by the example of the Oriental Churches afflicted by the Arrians See S. Basile Epist 69. 70. which as we may read in S. Basile in their like distresses made their general complaints by often letters and messingers to the west Churches standing more entire and void of that Heresie and persecution Finallie we are forced to publish thes thinges so particularlie and diligentlie to defend the doings of the said holie Confessors and their felowes in faith against the manifold slaunders and calumniations of certaine Heretiques or Politiques vniustlie charging them with treason and other great trespasses against the Common-wealth to auert the eyes of the simple from the true causes of their suffering and to disapoint the holie personages if they could of the honour done to Martirs in Gods Church For that is one special cause among manie why they had rather make them away for forged treason or other feigned offences then for profession of the truth which in their hart they hate more then anie crime in the world S. Gregorie Nazianzene liuelie expresseth the condition of al Heretiques in the behauiour of Iulianus the Apostata thus writing of him Oratione in laudē Caesaris He openlie and boldlie professing impietie yet by coulor of clemencie couered his crueltie and lest vve should atteine to the honours done customablie to Martirs vvhich he disdeined to the Christians he vsed namelie this fraude and deceipt that such as he caused to be tormented for Christs cause should be thought and reported to be punished not for their faith but as malefactours For discouerie therfore of this sinful and deceiptful dealing of our aduersaries who not contented with the death and torments of Gods Saints would punish them by ignominie after their life we are driuen to this dutiful office of their and the holie Churches defence whos honour and innocencie we may not bewray for a thousand deathes Wherin we are not much terrified by the vaine and vulgar exordium of the Author of this inuectiue which we now must refute The Libellers vaine and vulgar Exordium who beginneth aboue al arte after their maner with a common sentence as meet for vs and our matter as for him and his cause telling vs that it is a common vsage of al offendours and speciallie rebels and traitors to make defence of their lend and vnlauful factes by couering their deedes with pretence of other causes Which speech as it might be vsed where anie such trespasse could be proued so is it fondlie said where no crime can be auouched as in the processe of this treatise shal be by Gods grace most clearlie conuinced And it might not onelie be applied by the olde heathen or heretical persecutors against the first Apostles and Martirs of Christ being falslie charged with the same crimes as we be now and answered for them selues as we doe but may much more be verified and found in publique persons and common-wealthes when they erre or commit iniquitie then in anie poore priuate States Princes and common-vvealthes haue more pretēces for couering their misdeedes thē priuate mē or afflicted persons be they neuer so guiltie For Princes and communities in disorder haue a thousand pretences excuses and coulors of their iniust actions they haue the name of authoritie the shadowe of lawes the pennes and tongues of infinite at their commaundement they may print or publish what they like suppresse what they list wherof priuate men be they neuer so wicked or good haue not so great commoditie For examples we need not to goe farre out of our owne Countrie and memorie For when Richard the third intending to vsurpe the Croune of England slew diuers of the Nobilitie first most cruelly Richard Duke of Glocester and afterward murthered vnnaturallie his owne innocent nephewes what solemne Libels proclamations orations were put foorth to iustifie his abhominable iniquitie When the last Duke of Northumberland for the like ambitious purpose would haue dishabled and defeated traiterouslie Iohn Dudly Duke of Northumberland both the noble daughters of his owne Soueraigne and Maister and by the title of his daughter in lawe possessed him self of the Croune what a number of pamphlets and edicts were published on the sodaine for couloring of that foule treacherie and intollerable treason When Orange Orange and his confederats reuolted not long since from their natural Prince the Scottish Heretiques from their lauful Soueraine Iamy Murton c. and other Prouinces for the same cause from the vnitie and common faith of the Church who hath not seene the infinite Libels for their excuse in wickednes That therfore that may sometimes fal in priuate mens causes for couering their sinne and shame happeneth farre oftener and much more dangerouslie in powerable
this man was M. Kirkman M. Kirkeman an happie Priest also martyred for that he acknowledged him-self to haue reconciled certaine persons to the Catholike church For which likewise were put to death M. Thomson M. Harte and M. Threlkeld M. ThoÌ„son M. Hart. M. Threlkeld afterward in the same citie of Yorke neuer charged nor suspected of anie other treasons then of hearing Confessions absoluing and reconciling sinners to the fauor of God and to the vnitie of the Catholique churche againe which both in the Priest that absolueth and in the partie that is absolued they haue made to be the crime of les-Maiestie vnder this false and most vniust preteÌ„ce that al parties so reconciled are assoiled of ther obedience to the Q. and doe adhere to her enimie and admit forreine iurisdiction power and authoritie which is exercised in Confession for remission of sinnes Thes be the treasons and none other for which the blood of Gods Priests is so abundantlie shed in our poore countrie thes yeares Adde to thes the two famous confessors Ao. 1583. M. Slade M. Bodie M. Iohn Slade and M. Iohn Bodie who both by certaine interrogatories being driuen to say their mindes touching the Q. chalenge of supreme regiment ecclesiastical contrarie to the asseueration of this libeller set downe before for confessing their faith of the Popes spiritual soueraigntie and for denying her to be head of the churche of England or to haue anie spiritual regiment were coÌ„demned to death in publique iudgement at two diuers sessions and that at twise a rare case in our countrie the latter sentence being to reforme the former as we may gesse in such strange proceedinges which they perceiued to be erroneous and insufficient in ther owne lawes Wherupon one of them was executed at Winchester th' other at And ouer in the same prouince being neuer charged with disloyaltie or olde treasons as not onelie by the recordes of their arraignment and condemnation we are able to prooue but also by their owne speeches and by the whole action of ther Martyrdome The booke is intituled The Seueral executions of Slade and Body c. imprinted in London by Richard Iones 1583. which is put in print by one of their owne protestantes that was present and is witnessed by thousandes of others that both heard saw their deathes and iudgement I wil for examples sake alleage some thing out of the said printed pamphlet of that which was said vnto them by the enimie at their martyrdome Confesse your fault saith one of the cheefe * Sir VV. Kingsmel gentlemeÌ„ and ministers of execution ther present for satisfaction of the vvorld in the cause of your death to which the holie confessor I. Bodie answered after protestation of his loyaltie in temporal thinges Yovv shall vnderstand quoth he good people that I suffer death for denying her Maiestie to be Supreame head of Christes churche in England in causes ecclesiastical other treasons except they make hearing the holie Masse or saying Aue Maria treason I haue coÌ„mitted none So his happie companion M. Slade condemned for the same onelie cause was thus spoken vnto in the houre of his agonie The cause vvhy M. Slade and M. Bodie vvere murdered by one doctor Bennet a great minister of ther new congregation let not the Pope saith he that vnvvorthie Priest be preferred before thine ovvne natural Princesse vvho is the lavvful supreame head of the Church next vnder Christ So said this minister by whom we may not onelie perceiue vpon what statute and treason they were executed but also which in an other parte of this libel is without shame most boldlie denied Pag. 10. that indeed the Q. is commoÌ„lie of protestantes called Supreame head of the Church So their preachers in pulpit doe sounde owt daylie as al men know and their writers in bookes dedicated to her as M. Bridges M. Bridges against doctor Saunders and D. Stapleton and others doe tearme her expreslie Wherof the wiser sorte as we may see by this libel are so ashamed that they wolde haue it giuen out to strangers speciallie who wonder at the monstruous title that ther is no such thing chalenged of her or giuen her by the new lawes of Religion in England The protestaÌ„tes ashamed of their Head of the church For which cause and for that they had an intention streight to publishe at home and in forreine partes that none were put to death for anie such matter of faith or religioÌ„ they suppressed the said printed pamphlet of thes twoo mens martyrdome and punished the Author therof though he wrote in that point the plaine truth as he hard and sawe but not discretlie inough nor aggreable to the politique practise they had then in hand which was to perswade the world that none were put to death for their conscience nor that the Q. chalenged anie such title of Supremacie or Headshippe ouer the Church Pag. 10. which later point it seemeth conuenient to the politiques of our Realme to disauowe with such vehemencie in this libel as they geue vs the manifest lye for that we reproue them of it for thus they write vvhich title of headship of the Church the aduersaries doe most falslie vvrite and affirme that the Q. Maiestie doth novv vse a manifest lie and vntruth c. Wherfore of this matter I am inforced in this place to speake a word or two by the waye The truth is that in the first yeare and Parliament of the Q. reigne when they abolished the Popes authoritie and wolde haue yeelded the same authoritie with the title of Supreame head to the Q. as it was giuen before to her Father and Brother diuers speciallie moued by Minister Caluins writing who had coÌ„demned in the same Princes that calling liked not the â—earme and therfore procured that some other equiualent but lesse offensiue might be vsed Vpon which formalitie it was enacted that she was the Cheef gouernour asvvel in causes ecclesiastical or spiritual as ciuil and temporal And an othe of the same was conceiued accordinglie to be tendred at their pleasures to al the spiritual and teÌ„poral officers in the Realme by which euerie one must sweare that in conscience he taketh and beleeueth her so to be and that no Priest or other borne owt of the realme can haue or ought to haue anie maner of power in spiritual matters ouer her subiectes Which othe is compted the verie torment of al English consciences not the protestantes themselues beleeuing it to be trew of al trew catholiques as before it was deemed in her Father a lay man and in her Brother a childe very ridiculous so now in her self being a woman is it accompted a thing most monstruous and vnnatural and the verie gappe to bring anie Realme to the thraldome of al sectes Heresie Paganisme Turcisime or Atheisme that the PriÌ„ce for the time by humane frailtie may be subiect vnto al our religion faith worship seruice
a member the Head therof in his Realme went forward vpon this title and of his owne new Papal authoritie from the Lord of Ireland made and called him self the King therof Which stile was afterward as we take it by due authoritie of the Pope confirmed to Q. Marie So desirous hath bene alwaies the holie Sea of Rome to encrease our Princes with al due honor to enlarge their dominions None of which titles prerogatiues authorities or dignities though receiued onely or principallie by the Popes fauour or gift any one of our kinges of what Religion so euer was yet so wilful to reiect or let goe or yet so nise in Faith as to make scruple of conscience to receaue or retaine as laufullie possessed what so euer they haue obteined that way though vngratful persons acknowledge no benefite therin And not onely large kingdomes so obteined Al Princes contented to receaue hold vse titles of honor and dignitie from the Pope Princes are contented to kepe without scruple but hould also al other titles of honour annexed by his Holines to their Regal dignities vpon what cause soeuer as is to be seene in sondry great and mighty Monarches of Christendome vpon whom diuers high titles haue bene bestowed by the sea Apostolique for their most Christian and Heroical endeuours for the Church and their zeale against Heretiques and Infidels as Catholique in Spaine most Christian in France and such like els wher and in our Country a stile no lesse honourable thē the former that is Defendour of the Faith The stile of Defendour of the faith which stile and title al the Protestants in the world doe knowe that it was giuen by Pope Leo the tenth to K. Henrie th' eight for his defense of the Catholique Romane faith by writing yet exstant vnder his owne hand against Martin Luther And albeit the cause for which it was giuen be now quite altered and the Popes authoritie from which it was receaued extremely impugned yet the right therof coming onely from that authoritie now accompted so vnlauful none of our kings wil leaue or wil renounce the same as indeed we wish they should not for that it notablie putteth them in mind what Church and Faith it is that they are bound to defend and against what kind of men they beare the sword which God hath put into their hand The particuler benefites receaued from this Pope We might adde to this the singular and incomparable fauors and daylie benefits done by his Holines that now is to our nation aboue al his predecessors assuredly excepting S. Gregorie the great our first Apostle Who 's diuine grace and example of Charitie he so zealouslie doth imitate towards vs not onelie for the saluation of the whole deceiued Countrie but for the particular releefe of manie hundrethes of al sortes ages and sexes that are driuen by violence of cruel persecution into diuers Catholique Prouinces and are forced to leaue their Countrie and what so euer is deare vnto them to learne that Faith in which al their forefathers so honorablie liued and died By which his rare benefits his happie name as Gregories the first must needes be in English memories immortal maugré this ingratful Heresie to which we hope he shal once be the bane The Charitie of Gregorie the first tovvardes Of the said Gregorie the great his more then common loue of our soules we haue besides other Apostolical charitie this grateful example that his Holines receiuing great sommes of monie in thos dayes out of Fraunce hauing intelligence that ther were dispersed through that prouince numbers of English children bought as bōdslaues for doing of al drudgerie for their maisters profit as the state of seruitude required and that they liued ther in thraldome both of bodie and soule vnbaptized the Blessed Father taking deepe compassion of their miserable case speciallie because they were of that Nation which was then nuelie gained by his trauaile vnto Christ he wrote letters to his receiuour in thos partes that he should not make the french money which was ther to be receiued ouer to Rome by exchange but employ it in Fraunce wher it was currant vpon Charitable vses speciallie therwith to deliuer English Children from seruitude and to bring them into Italie by troupes hauing good graue Priestes to ouersee and instruct them in the Faith and if anie dangerous sicknes should fal to anie of them in the way to baptize them So as he did not onelie procure our peoples saluation at home by sending in diuers learned men to preach and teach the Gospel vnder the conduction of holie S. Augustine our Apostle but also by education abrod of great numbers of our Nation to his great charges temporal So did this renouned Pope and Doctor for our Countrie to bring it from Paganisme to Christ and through God preuayled and deserueth for the same immortal glorie both in heauen and earth And no lesse trulie doth Gregorie the thirtenth for reconciling our countrie from Heresie deserue both bringing vp abrode great numbers of the Nation at his owne charges in Godlie discipline and the same Faith that the foresaid S. Gregorie his Patrone and predecessor first caused to be taught to our forefathers and also disposeth of manie fit persons endued with zeale and spiritual power to returne in peaceable humble and Apostolique maner to their Countrie ther to teach the dec ued to reconcile thē by spiritual power Preistlie functiō to the vnity of Gods Church againe out of which they are most sure to perish and not by raising rebellion or tumultes as this Libeller most falselie pretendeth Which holie function for that they haue done by Gods great grace and goodnes with farre more frute and encrease of the Catholique religion and notorious domage of Heresie The frute of Preestes labours in England then Protestantes feared at the beginning therfore haue they subtellie and falselie turned al thes heroical endeuors of his Holines good offices of Gods Priestes into matters of State and Treason and would make al Princes and people abrode beleeue that are not acquainted as necessitie hath driuen vs to be with the practize of the first Apostles and Fathers of the primitiue Church atchiuing the conuersion of manie cities countries in no other sort then our brethren most godlilie and dutifullie doe attempt in our nation that al our preaching perswading praying offering sacrifice hearing confessions absoluing reconciling hauing of beades crosses images and the like were seditious rebellious traiterous and plaine conspiracie against the Q. Maiesty and the Realme The great malice and ingratitude of England tovvardes this Pope Yea they would so farre if they could abuse the patience and simplicitie of Christian people both of their owne Countrie and others that they would haue them thinke our holie and highe Pastor to haue erected the two Seminaries and other commodities of learning and godlie education for our countrie-men vpon no other
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 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 exāple 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. 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 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 thes later yeares which maketh
Libeller calleth in our Queene her Maiesties Regalitie is Abominatio desolationis fortold by Daniel What would this holie Father haue said if he had seene Cromvvel Cromvvel Vicar general made the Vicar general to K. Henrie in Spiritualibus and sit among and before al the Bishops and Archbishops of the Realme in their conuocations If he had heard tel of Sigillum Reginae ad causas ecclesiasticas of her commissioners and courts of her deposing and creating Bishops and determining of Religiō at her pleasure Kinges nether Catholiques nether Heretiques euer went thus farre being much more capable then anie womā can be Of which sexe S. Chrisostome sayeth thus Lib. 2. de Sacerd. VVhen it cometh to the gouernment of the Church and charge of soules al vvomankind must needes vvholie giue place That not onelie Athanasius the great but the ancient Osius Leontius S. Hilarie and other did so sharplie reprehend it in that heretical king Constantius might haue forewarned our Countrie and her Maiesties Councellours to haue taken heed as wel of the like absurditie as of the suspition of Heresie that in mens heades might seeme to be ingendred therbie seing that such as first attēpted it were notorious Arrians But to giue the same and farre more superioritie to a womā wherof as you see by S. Chrisostome she cannot possiblie be capable that passeth al the barbarous flatterie and follie in the world and maketh our nation a verie fable to al nations and to the posteritie Which in truth is not to make her next to God in her Realme as the Libeller saith but to make her the God of her people Hovv neer the Libeller doth make the Queene God Frō which cogitation though of her self hauing so manie meanes to put her in mind of her mortalitie we doubt not but shee is verie farre yet truelie this abhominable and blasphemous adulation of some about her Highnes may breed great tentations As we see in certaine of the old heathen Emperours who neuer rested til they were adored with diuine honour The next step vnto which is doubtles to say and beleeue that a temporal King is aboue the Priest in causes ecclesiastical or that in a Christian Common-weale the next dignitie to Christ or God is not the Priest but the Prince and so arrogate the regiment of the Church to a Queene which S. Paul expreslie testifieth to be giuen to Bishops Act. 20. saying Take heed to your selues and to the vvhole flocke vvherin the Holie-Ghost hath placed you Bishops to rule the Church of God c. Touching which our English singular absurditie it is the greatest pitie in the world to see them so manie yeares after so much holie blood protesting against that iniquitie and so manie learned mens admonitions persist in the same and to alleage stil thos scriptures so impertinentlie for the Princes vsurped spiritual soueraintie by which Claudius or Nero in whos daies and of whom the Apostle spake specially might as wel chalenge to be aboue S. Peter and Paul in the gouernment of the Church and in causes ecclesiastical as anie Christian king that now liueth Marke this reason For whē S. Peter admonished the Christians to whom he wrote and al other in them To be subiect to the king as excelling or preeminent which place our aduersarie so confidentlie alleageth first 1. Pet. 2.13 can anie man be so dul or obstinatlie blind The absurdities of Protestants in founding the Q. spiritual Supremacie vpon S. Peters vvord as to thinke that he prescribeth anie other dutie towardes the king then was common both to the Pagane Princes at that time persecuting the Church to Christiā kinges afterward protecting the Church Secondlie can anie Protestant be so peeuish to pretend herebie that the heathen Emperours by reason of this subiection to them that the Apostle prescribeth and by their Emperial dignitie should be aboue S. Peter Paul or Christ him self in the Church of God or in ecclesiastical regiment for Christ behaued him self to the Emperour in his daies as the Apostle here commaundeth Christians to doe and that the Apostolical preeminence or our Sauiours owne Preesthood among the faithful should not be esteemed so highe in truth and afore God as the regalitie of Nero or any other ether faithful or heathen tēporal power Thirdlie can they be so ignorāt as not to see the king to be called the cheefe or precellīg by the Apostle not in comparison or respect of the spiritual dignitie but in regard of his Dukes Presidentes and other lieutenants vnder him as the text it self plainlie geueth Fourthlie can not our aduersaries discerne the causes in which both Christian Priestes religious and al other men as S. Chrisostome writeth doe owe obedience to lauful kinges whether they be heathen or faithful from thos matters wherin nether Pagane nor Christian Prince may commaund the Priest nor people that is in religion and affaires of the soule Fiftlie could they not espie by the wordes of S. Peter next going before that the occasion of his writing of this obedience to Princes was to teach the faithful how they should behaue them selues in companie of the heathen without offence Who amōg other thinges slaundered and charged the Christians of treason conspiracies and disobedience to their Prince euen as our Protestants doe Catholiques because they would not leaue their Christian faith and exercises at their commaundement nor obey them before God and their holie Pastours in matter of faith and conscience For stopping of al which false slaunderous tonges S. Peter The true meaning and cause of S. Peters vvordes required thē to obey their Princes in al worldlie tēporal ciuil matters to pay their tribute keepe their ciuil lawes liue peaceablie and lowlie amongst them yea to pray for them whether they tollerate the Christian religiō or persecute the same Lastlie could our Libeller and his fellowes be in truth so grosse as not to consider that though the Apostles and holie Bishops of thos first times when the Emperours were yet heathen strangers to Christ and his Church could haue no superioritie ouer them nor vse anie discipline towardes them the other acknowledging no dutie or subiection to the Apostles or spiritual gouernours of the faithful people yet now when the Princes of the world haue submitted them selues and their people to the Ghospel of Christ and to his sweet yoke and are become members and childrē of the Church as the spiritual power oweth in worldlie thinges honour and obedience to his temporal soueraine so likewise that the secular power must of reason yeeld honor and subiection to the spiritual in affaires of faith soule and religion ether of them hauing meanes in their kind of superioritie to force by lawes penaltie discipline the other to obedience and due subiection if ether should rebel agaīst the other Wherin because the spiritual power consisteth in thinges Quae sunt ad Deum and that concerne our soules and
the conducting of them to life and peace euerlasting and the temporal perteineth principallie to the good and trāquilitie of this trāsitorie life comparing thē both together it must needes be cōfessed that the spiritual is the higher nearer and liker to the Soueraintie of God ouer his reasonable creatures thē is the terrene power or Humane creature as the Apostle here termeth the King his presidēts 2. Pet. 7. So as euerie power both spiritual and temporal being of God as S. Paul teacheth and obedience and subiection due to both in their kind though in seueral subiects causes and respectes yet is it most cleare that of the two the ecclesiastical power and regiment is more excellent In respect wherof S. Ignatius The subordination of the tvvo povvers according to S. Ignatius giueth this order in honoring and respecting our superiours Honour God the author and Lord of al and the Bishop as the Prince of Priestes being the Image of God and holding his Princedome of him and his Priesthood of Christ Epist ad Smirnē And after him you must honor also the King For none is to be preferred before God nor equal to him nor more honorable in the Church then the Bishop exercising the Priesthood of God for the saluation of the vvorld Nether is anie equal to the King in the hoste or campe procuring peace and beneuolence to the other Princes vnder him For he that honoreth the Bishop shal be honored of God and he that dishonoreth him shal of God be dishonored For if anie man rising against the king is vvorthie of damnation hovv can he escape Gods iudgementes that attempteth anie thing against or vvithout the Bishop For Priesthood is the cheef and somme of al mans good vvhich vvho so euer disgraceth dishonoreth God and our Lord IESVS CHRIST the chefe Priest of God c. And if anie man list farther to see what the olde Christian Emperours thought and acknowledged in this matter The opiniō practise of old Christian Emperours in this cause and how they behaued them selues towardes Gods priestes in al causes of religion and spiritual affaires and with what honour priuilege and prerogatiue they respected their persons and holie calling euen in temporal causes let him reade Zozomenus how Constantine the great behaued him self towardes the Bishopes in the first Councel of Nice Li. 2. ca. 2. trip and S. Augustines 162. epistle of the same Emperours contentment to aske pardon of the Bishopes for taking vpon him to deale in the Cause of Caecilian properlie perteining to them S. Ambrose epistle 32. of Valentinian the elders lawe that in ecclesiastical causes none should iuditiallie deale that were not of the same order The like he writeth of the Emperour Gratians behauiour in the Councel of Aquileia And to be breefe let him reade the Emperour Iustinianus sixt constitution wher he both putteth the true difference betwixt the Priesthood and the Empire and preferreth that before this saying thus The greatest giftes of God among men Auth. Quomodo oport Episcop c. in p. is the Priestood and the Empire of vvhich tvvo the former hauing the administration of diuine thinges the other of humane both proceeding of one beginning doe adorne mans life c. And thus it is euen in thos Countries where the Church and Ciuil state concurre in one common wealth wher like as the Prelates be in some respect and causes subiect to the temporal Prince so againe the Prince and state reciprocallie in spiritual matters are obedient to the Church Prelates ether of them deferring due honor to the other but the spiritual souerantie euer preferred among the faithful though for worldlie power force and glorie most necessarie to keepe the people in awe order kinges doe lightlie exceed the other Which exterior shew and splendour of Prince the Prelates of their seueral dominions doe most humblie by al seruice and office manteine But now for the Pope cheefe of al Bishopes and Christian people being in respect of his temporal state subiect to no Prince nor Potentat of the world and for his spiritual dignitie and iurisdiction farre passing al the Prelates of particular Churches and prouinces his principalitie being in nether kind subiect or subalternate to anie other he must needes be greater and more pearles without al exception and limitation And though his state and authoritie temporal be not holden nor chalenged by Gods expresse lawe immediatlie of him as the spiritual supremacie is The prouidēce of God for the Popes tēporal povver which he hath and holdeth immediatlie and directlie of Christ yet it is Gods great prouidence that sith the Emperours and Kinges haue bene christened and submitted them selues to the obedience of Christ and his Church that the cheefe Bishop should for the honour of Christ and his high dignitie be made free from al subiection by the Princes and Emperours owne grauntes be possessed of the capital Citie of al the world Which could neuer haue bene brought to passe nor so manie worlde 's continued in the reuolutions changes and ouerturninges of so many kingdomes states great Monarchies round about him had it not bene done by Gods special pleasure ordinance to the end that being subiect to none he might with more libertie lesse danger and greater indifferencie doe iustice to al and vse discipline without feare or respect of persons as wel towardes great as smal Which if he were subiect to some secular Princes as most other Bishopes are could hardlie be done In which case also some of our ignorant Heretiques as among other this Libeller be so vnsensible that they sticke not to alleage the saying of S. Paul Absurd allegatiō of S. Paul by the Libeller Rom. 13. That euerie soule must be subiect to superiour povver to proue therbie as it seemeth that the Pope should be obedient to our Queene or to some other particular king As though euerie person should be subiect to euerie power or to anie other then to him that hath superioritie ouer him or in anie other matters then wherin he hath superioritie may commaund Or as though God had onelie ordeined secular power and commaunded al obedience therunto and not appointed spiritual power and prelacie with charge of subiection vnto the same also With such grosse felowes the Church hath to doe that nether haue sense reason nor religion and which alleage that for obedience to earthlie powers onelie which ether in expresse wordes or by necessarie sequele much more commendeth subiection to spiritual powers As with like blindnes the man also alleageth this our Sauiours sentence The Kinges of the Gentils haue rule over them Luc. 22. but you not so to proue that Popes should arrogate no temporal authoritie but feede onelie as he saith Peter did and manie of the next Popes after him Which he would neuer haue cited if he had knowen that hereby onelie al tirannical domination vsed among the heathen Princes
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 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 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 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 shal be 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 THAT THE SEPERATION OF THE PRINCE AND REALME FROM THE VNITIE of the Church and Sea Apostolique and fal from Catholique religion is the onely cause of al the present feares and dāgers that the State seemeth to stand in And that they vniustly attribute the same to the Popes Holines or Catholiques and vntruly cal them enimies of the Realme CAP. VIII HIEROBOAM for the better establishing of his Soueraintie ouer the ten tribes The vvicked policie of Ieroboā thought it an high pollicie to deuide the temporal lot partage which by Gods appointemēt was fallen vnto him from al communion societie with the other remaining in Iurie and seruing their Lord in the temple at Hierusalem And therfore instituted for him self and his people strange Gods new waies of worship other vnordered base Priestes and seueral places to serue in and al vpon this humane imagination that if his people at their sondrie appointed times should goe vp to the Temple to doe their sacrifice and other rites according to the lawe as also conuerse with the Priestes and people of the other partie and be subiect to them in matters of conscience and religion as they were bound that then they might easilie be induced or much tempted to returne to Salomons successours in Hierusalem againe and that his people being subiect to him onely in temporal matters and not in religion he might seeme to be but half a king yea as at this day our Protestātes for flatterīg the person whom herby they wil ruine vse often to say of our anciēt kinges of England and of other Catholique Countries abrode that they were but half Kinges in their owne Realmes if we compare their authorities with the ample regalitie of her Maiestie now reigning whos iurisdiction extendeth aboue the old wont to al causes spiritual no lesse then temporal Wel so thought Hieroboam then and so did he and was no doubt most highly commended for the deuise by his Politiques that were about him But yet this thing which was esteemed so prudently done for preseruatiō of his state was after as wel by the mouth of Gods Prophet as by the miserable euent of thinges proued within a very few yeares to be the onely destruction of his whole house and perpetual calamitie of his people The secular prudence of the children of this world compared to the true wisdome of the godlie and resisting any way the cours of vertue and saluation The vvisdome of vvorldlinges in the end confounded is found in fin alwaies deficient and in truth follie But it neuer appeareth so weake deceitful pernicious as when it opposeth it self to the ordinance of God to the force of his spirit truth to the Spouse Kingdome and Priesthood of Christ In which case the Giantes building of Babel preuailed not the proposition of Achitophel was dashed the purpose of Herode for murdering of Christ in his cradle lest he should bereaue him of his croune and of the Ievves afterward in prosecuting his death to saue their state and Countrie from the Romanes was turned to their owne destruction Saul found how hard it was to spurne against the spurre Iulianus cried out Vicisti Galilee that is Thou hast the victorie of me mā of Galiley so that Apostata of contempt called Christ and finally true it wil euer proue that their is no counsel against God nor no long peace to anie that resist him And therfore thos Princes and people onelie to be happie both in this world and in the next and their states alone lauful durable that haue learned faithfullie to submit their Scepters to Christes sweet yoke and to ioine their terrene kingdomes with the Priesthood and Spouse of him by whom al Kinges doe raigne The calamities vvhich en sue to them that oppose them selues against the Church of whos Church it is said long sithence by the Prophet and proued by the experience of al ages that the Nation and People that serueth her not shal perish who so euer heare obey her not must be accompted as Ethniques who so euer despice her and her gouernours despice Christ him felf who so euer refuse her regiment and superiority specially for matter of Faith and Religion and would rather haue a King ouer them to lead both their body and soules doe not so much refuse to be ruled by Gods Priestes as they reiect Christ him self being not contented that he should raigne ouer them Finallie who so euer doe giue to Caesar that which is due to God preposterouslie preferring the temporal prerogatiue of worldlie Princes before the spiritual power of the Priestes of the new Testament directlie doe repine against Gods ordinance and shal at length proue with what humane prowes power or prudence so euer they susteine their factions that they haue vneauenlie and vnaduisedly matched their combat The house they impugne is founded vpon an impregnable rocke ther is no tempest of heathen The inuincible rocke of the Romane Church heretical or domestical persecution nor no stormes of wether or water that can ouerthrowe it hel it self and the powers therof can not preuaile against it And to the end that the Nemroths and other new euangelical Giantes of our Countrie mistake vs not nor beguil◠them selues in their desperate contradiction against the Citie of God S. Augustine telleth them it is the Sea and succession of the Church of Rome Psal Contra partem Donati which is so inuincibly garded Thes be his wordes Count the Priestes from the verie Sea of PETER and in that order of Fathers vvho to vvhom hath succeded that same is the rocke vvhich the proude gates of Hel doe not ouercome The chosen corner stone of this building is by the Prophetes and by Christes owne declaration such as who so euer falleth vpon it shal be broken and on whom it falleth The anciēt Popes preuailed against the anciēt Emperors it shal crush him in peeces Not onely the Faith of Peter by our Lordes promis protection being infallible but the Apostolique regimēt by the assistance of the holie-Ghost shal endure to the end of the world Which hath alredy borne doune by her patience and constancie al the heathen Emperours against whom the high throne of Christes Priesthood in earth and tribunal of Faith and religiō was placed and preserued by the mightie arme of God in the verie cheefe Citie and seat of their Empire for diuers hundreth yeares together after Christes ascensiō notwithstanding al the humane meanes of worldlie policie or tirannical crueltie that could be deuised or exercised against them Thos great Monarches in that time more doubting and fearing the Popes in their pouertie and persecution and more loth to haue them in their owne Citie of Rome so neare them if they could haue chosen then anie other powerable competitour or emulatour of their Empire as S. Ciprian saith of Decius the