al in that they haue submitted them selues and their scepters to the sweet yoke of Christ are subiect to discipline and to their Pastors authoritie no lesse thē other sheepe of his fould And although the state regiment policy power temporal The Ciuil gouernour subiect to the spiritual amongst Christians be in it self alwayes of distinct nature qualitie and condition from the gouernment Ecclesiastical and spiritual common weath called the Church or bodie mystical of Christ and the Magistrat spiritual and ciuil diuers and distinct and sometime so far that th' one hath no dependance of th' other nor subalternation to th' other in respect of them selues as it is in the Churches of God residing in heathē kingdomes and was in th'Apostles times vnder the Pagane Emperours yet now where the lawes of Christ are receiued and the bodies politique and mistical the Church and Ciuil state the Magistrate Ecclesiastical and tēporal cōcurre in their kindes together though euer of distinct regiments natures and endes ther is such a concurrence and subalternation betwixt both that th' inferior of the two which is the Ciuil state must needes in matters perteining anie way ether directlie or indirectlie to the honor of God and benefit of the soule be subiect to the spiritual and take direction from the same The condition of thes two powers as S. Gregorie Nazianzen most excellentlie resembleth it is like vnto the distinct state of the same spirit and bodie In Orati ad popul trepidātem Impera commotum or flesh in a man wher ether of them hauing their proper and peculiar operations endes and obiects which in other natures may be seuered as in Brutes wher flesh is not spirit Nazians similitude to expresse the subordinatiō of Ciuil and of Spiritual gouernmēt in Angels wher spirit is but not flesh are yet in man conioined in person and neuerthelesse so distinct in faculties and operations that the flesh hath her actions peculiar and the soule hers but not without al subalternation or dependance Where we see euidentlie that in case the operations of the bodie be contrarie to th' end weale and iust desires of the soule the spirite may and must commaund ouerrule and chastise the bodie and as superior appointeth fasting and other afflictions though with some detriment to the flesh commanding the eyes not to see the tonge not to speake and so forth So likewise the power Political hath her Princes Lawes Tribunals and the Spiritual her Prelates Canons Counsels Iudgements and thes when the Princes are Pagans wholy separate but in Christian Common-wealths ioined though not confounded nor yet the Spiritual turned into the Temporal or subiect by peruerse order as it is now in England to the same but the Ciuil which in deed is the inferior subordinate and in some cases subiect to the Ecclesiastical though so lōg as the temporal State is no hinderance to eternal felicitie the glory of Christs kingdome th' other intermedleth not with her actions but alloweth defendeth honoreth and in particular Common-wealthes obeyeth the same Yet wher it is otherwise VVhen the Spiritual gouernmēt is to correct the Temporal and the temporal power resisteth God or hindreth the proceeding of the people to saluation ther the Spiritual hath right to correct the Temporal and to procure by al meanes possible that the terrene kingdome giue no annoyance to the State of the Church which now adorned in the new Testamēt with the power of Christs Priesthood and with seueral and distinct officers appointed by the Holie-ghost must needes so far excel the terrene state and dominatiō as the Sonne passeth the Moone the soule the bodie and heauen the earth By reason of which excellencie and preeminence aboue al states and men without exception of Prince or other our Lord proclameth in his Gospel Math. 18 that who soeuer obeyeth not or heareth not the Church must be taken and vsed no otherwise then as a Heathen This being so plaine and in truth so beneficial to the verie Kinges and Commō-welthes them selues that the preseruation of both specially standeth vpon this concurrence with the Church and Priesthood and with the due subalternation of the temporal to the spiritual regiment and which al Kinges that be not for punishment of their owne and their peoples sinnes obdurate and prepared by Gods iudgment to be an example of his power and iustice most gladlie acknowledge yet their be so manie either flatterers of Princes that so say Deceatful persuasions of Politikes vnto Princes for their ruine or Heretiques that so thinke that the Ministers of Christs most deare Spouse of his verie bodie mystical his kingdome and house in earth whom at his departure hence he did endowe with most ample Commission and sent forth with that authoritie that his Father before gaue vnto him haue no power ouer Princes to denounce or declare them to be violators of Gods and the Churches lawes nor to punish them either spirituallie or temporallie not to excommunicate them nor to discharge the people of their othe and obedience towardes such as neither by Gods law nor mans a true Christian may obey Wherin it may please the gētle readers to enforme their consciēces partlie by that is said before and speciallie by that which foloweth Wher they shal finde that streight vpon the first conuersion of Kinges to the faith The examples of disobedient Princes to the Church and of their punishment or confusiō as the good and godlie haue euer obeyed the Church and submitted them selues to Ecclesiastical censures and discipline so the euil obstinate could neuer orderlie discharge them selues from the same without euident note of iniustice tirannie and irreligiositie and were either in fin brought to order and penance or els to confusion both temporal eternal Chrisost in vita Baby About xiij hundreth years agoe Babylas Bishop of Antioche excommunicated the onely Christian king or Emperour that then was as some count Numerius The exāple of Bishop Babylas as others Philip for executing a Prince that was put to him for an hostage Wherupon as euil kinges sometimes doe he martired his Bishop whom S. Chrisostome and others recken for the most famous Martyr of that time because he gaue both by his constancie and courage in God a notable example to al Bishops of their behauiour towardes their Princes and how they ought to vse th'Ecclesiastical rodde of correctiō towardes them what soeuer befal to their persons for the same After the said Prince had murthered his owne Pastor Nicep li. 5. cap. 25. then holie Pope Fabian for that he was the general shepard of Christendome or as some thinke Fabius the successor of Babylas pursued the said Emperour by like excommunication and other meanes til at length he brought him to order and repentance Afterward S. Ambros Bishop of Millan excommunicated th' elder Theodosius th'Emperour Soz. lib. 7. Cap. 24. Theo. lib. 5. Cap. 17 Amb. li. 5
and prayers 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 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 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 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. Briant M. 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. Thomson M. 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 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 wherūto 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 Carie Sir 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 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 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 without condescending to goe to their abhominable seruice We tel 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
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 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 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 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 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
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 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 tēporal 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 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 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 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
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