tēporal spiritual authoritie cōfounded by the Libeller As though ther were no distinction betwixt Christes bodie mistical and a body politique or humane Common-wealth As though Christ had giuen his said bodie spouse and spiritual Common-wealth to be gouerned ether vnto Kinges and Empeperours who were then and some hundreth yeares afterward persecutours of his Church and Faith and yet had as large whole and perfect Regalitie as anie faithful Prince hath or vnto Christian Kinges afterward who are by receauing Christes sweet yoke Faith made children and members of the Church not Heades therof As though our Sauiour had not in his time appointed special officers for the regiment of his Church or the holie-Ghost afterward not placed Apostles Prelates Pastors and Doctors to gouerne the same euen to the end of the world This deuilish confusion of thinges and attributing al spiritual Soueraintie to the temporal Prince and power The vvay to Antichrist which the Scripture calleth for distinctiō sake Humanam creaturam or rather this turning al Prelacie into Regalitie 1. Pet. 2. if it be permitted wil take away the verie life and essence of the Church of God and of al religiō and wil plane the way to Antichrist who shal by the title of his only Regalitie Antichrists Regalitie destroy if it be possible al power spiritual and temporal and set him self to be adored aboue what-soeuer is named in heauen or earth Woe be to our Nation and to the sinnes of our people which God hath suffred to be the first example of this abhominable conuerting of the spiritual power and regiment of our soules into our Kings Regalitie And Fye on this godles Libeller and his prophane intention that by the defence of this special turpitude of our Kinges and Countrie so foulie slaundereth also other most godlie Princes with his shameful surmise Hovv fouly Catholique Princes are slaundered by this Shameles Libeller that they doe but permit in their dominions the Popes authoritie of policie and no further then is for their aduauntage Who 's impudent calumniation may easily be refuted by their Maiesties zealous deuotion and most sincere obedience to his Holines in al matters of Faith and Religion wherin his Superioritie speciallie and properlie consisteth by their dailie Roial offices done against Heretiques for defence of the Romane Sea and Faith and by open profession of the same both in their liues and deathes by their continual resistance of the enimies therof to their infinite charge yea and often to the hazard of their persons crounes dominions by the due obseruation of the holie decrees of the Sea Apostolique as farre as the great loosnes of this time and the manifould importunity of Heretiques and Atheists wil permit by exact iustice done in many of their kingdomes vpon the rebels of the Church holy Sea and finally by their continual intelligence with his Holines in al their affaires of Conscience Religion and the vse of al his spiritual Graces Indulgences and Benedictions with as great humilitie as the poorest Catholique man in the world But the aduersarie telleth vs for al this that diuers Princes and Countries before named Al examples are not to be stood vppon haue abbridged limited and resisted the Popes doinges and authority To which we say that in such cases we should not stand alwaies vpon examples but rather on reason and lawe For a man might say that Herode killed Iohn Baptist Philip made away Babylas Theodosius banished S. Chrisostome Constance persecuted Athanasius king Henrie of England caused to be murdered his Primat and holy Metrapolitane Thomas of Canterburie manie moe haue resisted the Bishops and Pastours of their owne soules wherof diuers haue bene sorie and sore repented their iniquitie afterwardes as our said Henrie the second amongest other Who 's exāples may not be made a rule how kinges should behaue them selues towardes their Prelates God forbid No more in this other kind we now speake of need we to allowe al the Pragmatiques Praemunires or other National decrees and prouisions which euerie particular Prince hath made or may make though in conscience Catholique by which the Popes iurisdiction and preeminences in some sort and in some cases are abbridged and limited As on the other side againe we nether need nor wil condemne the same because they be not of thinges mere spiritual Al restraintes of the Popes iurisdiction in Catholique countries nether vvholy allovved nor vvholy to be condemned but ether plane temporal or mixt such as had ether by the Princes lawes or custome of Contries bene graunted of deuotion to the Sea Apostolique before and afterward vpon farder consideration by the difference of times or of lesse deuotion reuoked vpon pretence of preseruation of the temporal state and benefiting particular Prouinces vnto which the emolumentes and large priuileges yeelded before to the cheefe Bishop and other of the cleargie might seeme some hinderāce Or els were of that nature that the supreme Bishop might indeed of reason chalenge as thinges incident to his high office and requisite for the better administration of the same but yet not such for al that as were necessarilie or by diuine lawes apperteining directlie to his spiritual regiment and iurisdiction and therfore might by his wisdome ether be tollerated as manie thinges in this case be which he alloweth not for auoiding of scandales or for other detriment of soules or by composition for the better reteining Princes and prouinces in ecclesiastical peace be condescended and agreed vnto the limitation or imminution of his accidental rightes honours and preeminences nothing esteemed so material vnto him as the saluation and preseruation of kingdomes and Contries in the vnitie of Christes faith and Church The Pope may yeeld ī his humane prerogatiues but not in his spiritual Ther is no humane prerogatiue be it houlden neuer so rightlie or giuen neuer so iustlie for the honour of Christ and his high office but he may ether him self for iust causes yeeld it vp or by violence ether of persecutours or carnal and wordlie persons be bereaued therof Onelie his preeminence Prelacie ouer our soules and ouer al Christian Countries and persons be they publique or priuate and whatsoeuer our Sauiour graunted to the Prince of the Apostles vpon whom he builded his whole Church and to whom and to his successours he gaue the keyes of Heauen with ful commission to bind loose punish pardon feede confirme in fayth decide and determine c. this he can not yeeld this can no earthlie power take frō him this doth no Catholique King or Countrie restreine him of nether euer were ther anie lawes made in Fraunce Spaine or in our owne Countrie so long as it was Catholique for abbridging his Apostolical mere spiritual authority ī the premisses Though otherwise as it falleth out in a mans owne person wherin as the Apostle writeth and as we al feele the flesh resisteth the spirit The
ought to be obeyed by the subiects of England notwithstanding the Bul of Pius Quintus or anie other Bul or sentence that the Pope hath pronounced or may pronounce against her Maiesty Whether the Pope haue or had power to authorize her subiects to rebel or take armes against her or to inuade her dominions and whether such subiects so doing doe laufullie therin Whether the Pope haue power to discharge anie of her Maiesties subiects or the subiects of anie Christian Prince from their alleageance or othe of obedieÌ„ce to her Maiesty or to their Prince for anie cause Whether D. Sanders in his booke of the visible Monarchie of the Church and D. Bristow in his booke of Motiues writing in allowance commendation and confirmation of the said Bul of Pius Quintus haue therin taught testified or mainteined a truth or a falsehood Yf the Pope doe by his Bul or sentence pronounce her Maiesty to be depriued and no lauful Q. and her subiects to be discharged of their allegeance and obedience vnto her and after the Pope or anie other by his appointment and authoritie doe inuade this Realme which part would you take or which part ought a good subiect of England to take Wherin if you say nothing or refuse to answere somewhat in contempt or derogation of the sea Apostolique then are you iudged no good subiect but a traytor wherby let al Princes and People Christian beare witnes of our miseries and iniust afflictions who are inforced to suffer death for our onelie cogitations and inward opinions vnduelie sought owt by force and feare yet not condemned by anie Christian schoole in the world nor vttered by vs but vpon forcing interrogatories we hauing committed nothing by word or deed against our Prince or lawes but doing al actes of honour and homage vnto her suffering meekelie what punishement so euer she would lay vpon vs for our Religion The behaueour of English Catholikes since the Bul of Pius Quintus for so most part of al sortes of Catholiques haue done both in EnglaÌ„d and Ireland for this twentie fiue years space onelie a verie few Nobles of both countries taking once armes for their defence in al this long time of intollerable affliction the like patience you shal hardlie find in ProtestaÌ„tes as their furious rebellions against their Soueraignes in France Flandres and Scotland doe testifie our Nobles gentlemen hauing borne al thos anguishes of bodie and mind with losse of honours countrie landes libertie for so long time haue both at home and abrod obeyed her with such loialtie as subiects ought to doe their Soueraine neuer tooke armes in al EnglaÌ„d vpoÌ„ the Bul of Pius Quintus nor anie time since the publication therof contrarie to the deceiptful diuisioÌ„ of thos times things actions set doune by the Libeller placing that after which was done before the Bul was published but haue shewed them selues in al cases as seruiceable as before The Clergie men also whether religious Priestes The proceeding of Cleargie-men concerning the Bul. or students of the two colledges in Rome and Rhemes whether they were in the seruice of their countrie at home or in the schooles absent did al in maner notwithstaÌ„ding the said CeÌ„sure of his Holines vse al due reuereÌ„ce respect vtteriÌ„g in no preachiÌ„g speech or booke no nor at the houre of their death Martirdome nor euer before in anie their confessions to the Magistrate anie disloyal worde against her Maiesty No which we further auouch not anie one Priest of the Societie or Seminaries can be prooued by the aduersarie to haue absolued in secret Confession anie one man liuing from his allegeance or to haue euer ether in publique or priuate disswaded anie one person in the Realme from his obedience in Ciuil causes to the Q. Furthermore it is certaine that neuer Priest had anie such Commission giuen hitherto by ether the Popes Holines Priests Commissions or such other superiours in Religion or college to deale in anie such matters touching the Q. nether is ther anie such thing implyed in ether the authoritie or act of reconcilement how so euer the ielous enimie hath found knots in thos rushes that of theÌ„ selues are smooth As the contrarie is doubtles most true the Gouernours of the students alwayes of purpose prohibiting and as much as in such numbers of al sortes not al euer hauing discretion to season their zeale could be prouiding that in the cours of our schoole questions and controuersies concerning the Popes preeminence no matter of depriuing or excommunicating Princes should be disputed no not so much as in generalities and much lesse the particularizing of anie point in our Q. case Which matter notwithstanding it be determinable by Diuinitie and doe come in cours to be handled in schooles as other questioÌ„s doe yet because it is incident to matter of state as now our countrie most vnfortunatly standeth and consequently might be interpreted by the suspitious to be ment of her whos case men liked lest to deale in it was thought best to passe ouer al with silence The particuler doinges of D. Sanders of D. Bristoe Which moderation was kept in al places and persons of our Nation two onelie learned men of great zeale excellencie indeed D. Saunders and D. Bristowe excepted who had their special reasâ—ns to doe as they did which we wil neither defend nor reproue but manie Catholiques were sorie therfore and wished the matter so offensiue had neuer bene touched but committed onelie to higher powers and especiallie to Gods iudgement that he might ether in this world or the next wher both Popes Princes must come to their accomptes discerne of the coÌ„trouersie betwixt our two superiours th' one being our spiritual Head and Soueraigne who is the higher and in matter of Religion rather to be obyed th' other our temporal Prince to whom likewise in such sort and matter as the Holie Scriptures appoint vs we owe al dutie and obeisance WherupoÌ„ afterwardes not onely D. Bristow omitted in his second edition or abridgement of his booke that odious point not fit at that time to be handled but D. Saunders also though his former treatise was not of anie stranger Catholique and learned in anie nation misliked being more free therin because they be not entangled by authoritie and sway of lawes as we are yet called he in and suppressed to his liues end a verie learned booke made in defence of Pius Quintus his sentence and printed aboue fortene years since no copie therof that is knowen being now extant Which cours of moderation al Catholiques of al sortes both spiritual and temporal haue followed euer since restraining as much as in them lay the rigour of that sentence And the blessed Martyr F. Campian him self as is recited in the storie of his arraignemeÌ„t The speech of Father CampiaÌ„ at Rome falling in talke with a certaine principal Cardinal in Rome at his first arriual ther
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
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
iote or circumstance though neuer so much cōmoditie might ensue therof Which matter of libertie of Conscience we moue not perchāce for our owne benefite so much as for our aduersaries weale and worldlie securitie wherof they wil seeme to haue both mistrust and sollicitude And perhaps the wisdome of God wil sound otherwise and say to vs Mat. 20.22 Nescitis quid petatis iudging it to be farre more to his honour and glorie and the breefer way to saluation of our whole Nation The vvay of persecution more sure for vs. and of moe soules in particular that we should passe through this persecution and winne our owne and our brethrens saluation by our blood And indeed if the Germane Catholiques had bene so restreined persecuted put to death as the English haue bene thes years and had not gone by halfes with the Protestantes as in some places they haue done they had had perhaps farre moe Catholiques at this day and them more zealous and their whole nation perchance reduced ere this which now for the protestants standeth not so much on their religion or conscience in Heresie as vpon their mutual peace concord and concurrence with Catholiques Wel what were best for vs in this case God onelie knoweth Ro. 6.19 Nos humanum dicimus propter infirmitatem nostram as the Apostle speaketh But sure we are that the first best for our English nation as wel Prince as people were both in respect of God and the world of them selues and other men Tvvo vvaies of composition very profitable to the realme to restore the state againe to the obedience of Gods Church and to the happy felowship of al their forefathers other faithful people Princes now liuing The next best were in respect of their owne securitie and perpetuitie if the first may not take place to desist from persecuting their Catholique subiectes and brethren and to graunt some libertie for exercise of their consciences diuine offices and holie deuotions that so they may pray for her Maiesty and Councellors as their Patrones whom now they pray for onelie as their Persecutours If to none of thes conditions they can be brought but wil haue our bodies goods life and soules The Conclusion then let our Lord God the iust Arbitrer of al thinges and Iudge of Princes as wel as poore men and the onelie comforter of the afflicted discerne our cause In whos holie name word and promis we confidentlie tel them and humblie euen in Christs blood pray them to consider of it that by no humane force or wisdome they shal euer extinguish the Catholique partie ouercome the holie Church or preuaile against God Ther can no Herode kil Christ in his cradle Math. 3. Exod. 1. Hest 7. nor anie Pharao droune our male sexe and destroy Gods people nor anie Aman extirpate the stocke of Iacob Let them seeke with al desperation to diminish bridle spoile impouerish disgrace and extinguish the whole generation of Catholiques at home and in banishment let them by artificial Libels as this against which we haue written and otherwise by most impudent lies and fictions slaunder vs charge vs with treasons and other trespasses Mentientes propter Christum belying vs for Christs sake let them confederate them selues against vs with al the Protestants Turkes Sectaries and Atheistes in the world yet the Catholiques that is the seede of God wil encrease in number power and zeale the Priestes wil not leaue of to folowe their dutiful trade with more spirite diligence deuotion patience and cōstancie then euer before remembring the aduertisement of their Maister Mat. 10.22 that he shal be saued that perseuereth to the ende as also that worthie record left in scripture of Esay the great faithful Prophet qui spiritu magno vidit vltima Eccl. 48. as the holy-Ghost saieth of him for that his corage neuer failed him in Gods seruice to the end The persecutours be now no stronger then thy were of old The Church is no weaker then she had wont to be Her assistant and defender is as neere her as euer he was We are no better thē our forefathers We lesse feare death and lesse set by our liues then euer before Our countes are cast allowed it is better to die in this Apostolical fight and cōbat Quà m videre mala gentis nostrae sanctorum 1. Mach. 3.59 assuring our selues that to be vndoubted which S. Leo writeth Nullo crudelitatis genere destrui potest Sacramento Crucis fundata religio Leo. Non minuitur persecutionibus Ecclesia sed augetur That the religion founded in the sacrament of Christs Crosse can be destroied by no kind of crueltie The Church is not diminished by persecutions but encreased And that S. Augustine saith Nemo delet de Coelo constitutionem Dei Nemo delet de terra Ecclesiam Dei Laus Deo THE CONTENTS OF THIS BOOKE THAT many Priests and other Catholiques in England haue bene persecuted condemned and executed for mere matter of religion and for transgression onely of nevv statutes vvhich doe make cases of Conscience to be treason vvithout al pretēce or surmise of any old treasons or statutes for the same Cap. 1. 1 That F. Campian and the rest of the Priests and Catholiques endited condemned and executed vpon pretence of treason and vpon statutes made of old against treasons vvere neuer yet guiltie of anie such crimes but vniustly made avvay Cap. 2. 18 That vve novv haue great cause to complaine of iniust persecution intollerable seuerity and cruelty tovvardes Catholiques in England and their Protestantes no reason to doe the like for the Iustice done to them in Queene MARIES and other Princes dayes and the cause of the difference Cap. 3. 34 That our Priests and Catholique brethren haue behaued them selues discretlie nothing seditiouslie in their ansvvers to the questions of the Bul of Pius Quintus and that they can not laufullie be pressed nor put to death as traitors by the true meaning of th' olde lavves of the Realme for the same vvith examination of the six Articles proposed about the said Bul. Cap. 4. 59 Of excommunication and depriuation of Princes for Heresie and falling from the Faith speciallie of vvarres for Religion and of the office and Zeale of Priests of th' old nevv lavv in such cases Cap. 5. 89 That it is much to the benefite and stability of Common-vvealthes and speciallie of Kinges scepters that the differences betvvixt them and their people for Religion or anie other cause for vvhich they may seeme to deserue depriuation may rather be decided by the supreme Pastor of the Church as Catholiques vvould haue it then by popular mutinie and phantasie of priuate men as Heretikes desire and practize Cap. 6. 116 Of the late vvarres in Ireland for religion hovv the Pope may vse the svvord and that the differences betvvixt temporal Princes and him or their resisting him in some cases of their vvorldlie interest can be no vvarrant to the Protestants to contemne his censures or authoritie in matter of Faith and Religion Cap. 7. 134 That the separation of the Prince and Realme from the vnitie of the Church and Sea Apostolique and fal from Catholique religion is the onely cause of al the present feares and dangers that the State seemeth to stand in And that they vniustly attribute the same to the Popes Holines or Catholiques and vntruly cal them enimies of the Realme Cap. 8. 161 The conclusion conteining a charitable motion and a ioinder vvith the Libeller touching some meanes of tolleration in Religion and ceasing or mitigating this cruel Persecution Cap. 9. 209 The faultes correct thus Pag. Lin. Read 49. 33. faith brought faith that they brought 55. 20. persecuted prosecuted 60. 17. as Blasphemy as Heresy Blasphemy Ibid. 30. spititual spiritual 64. 34. obyed obeyed 77. 1. Ecommunicatiō Excommunication 90. 15. fouerers fauorers 98. 7. Common weath Common wealth 144. 15. Bastours Pastours 182. 28. causes causers 195. 13. can much can not much