they knowe manie hundreth years before Gregorie the seuenth and our special Apostle pratised the point we now stand on and therfore likely to be beleeued of al reasonable men He therfore in the forme of his priuiledge graunted to S. Medards Monasterie thus decreeth An excommunication of S. Gregorie vpon Kinges and Princes In fine libri 12. Epist Si quis inquit Regum Antistitum Iudicum vel quarumcunque personarum saecularium huius Apostolicae authoritatis nostrae praeceptionis decreta violauerit cuiuscunque dignitatis vel sublimitatis sit honore suo priuetur If anie king Prelate Iudge or what other secular person so euer shal transgresse this decree of our authoritie and commandement of what preeminence or height so euer he be let him be depriued of his dignitie This was the right and power of S. Gregorie and this hath bene the faith of Christian men euer sith our countrie was conuerted and neuer subiect called in question much lesse accused of treason for it til this miserable time and lest of al made or found treason by th' old lawes in K. Edward the thirdes reigne as is pretended how so euer by their new lawes they may and doe make what they list a crime Capital And euer sith the said S. Gregories time or ther about al kinges in Christendome speciallie thos of Spaine Fraunce Pole and England take an othe vpon the holie Euangelistes at ther coronation The othe of the Kinges of England at their Coronation to keepe and defend the Catholique faith and ours of England expreslie to manteine also the priuileges and liberties of the Church and Cleargie giuen by K. Edward the Confessor and other faithful kinges their auncestors Wherof S. Thomas of Canterburie putteth his soueraigne Henrie the second in memorie both often in speech and expreslie in an epistle written to him in thes wordes In vita S. Thomae Memores sitis confessionis quam fecistis posuistis super Altare apud VVestmonasterium de seruanda Ecclesiae libertate quando consecrati fuistis vncti in Regem a praedecessore nostro Theobaldo Keepe in memorie the Confession which you made and laid vpon the Altar at Westminster touching the keepiÌ„g of holie Churches liberties when you were consecrated and annointed king by my predecessor Theobald And the Patriarches of Constantinople tooke an instrument of such as were to be crouned Emperours speciallie in the times of Heresie wherin they made the like promis and profession to keepe and defend the Faith and decrees of holie Councels So did the Patriarche Euphemius in the Coronation of Anastasius Nicephorus in the inuesting of Michael and others in the creatioÌ„ of other Emperours of the East And Zonoras writeth that the Patriarche of Constantinople plainlie told Isaac Commenus th'Emperour that as by his handes he receiued th' Empire Zonor tomo 3. Cuspinianus in Anastasio in zimiste so if he gouerned not wel by him it should be takeÌ„ from him againe Likewise when kinges that before were infidels doe enter by Baptisme into the Church they submit their scepters to Christ In vvhat cases subiectes may breake vvith their Princes and consequeÌ„tlie make them selues subiect punishable if they reuoult from their Faith and promis Vpon thes conditioÌ„s therfore and no other Kinges be receiued of the Bishop that in Gods behalf annointeth them which othe and promis being not obserued they breake with God and their people and their people may and by order of Christes Supreme minister their cheefe Pastor in earth must needes breake with them Heresie and Infidelitie in the Prince tending directlie to the perdition of the Common wealth and the soules of their subiects notoriousliâ— to the annoiance of the Church and true Religion foâ— the defence of which Kinges by God are giuen By the fal of the King from the faith the danger iâ— so euident and ineuitable that God had not sufficieÌ„tly prouided for our saluation and the preseruation of his Church and holy lawes if ther were no way to depriue or restraine Apostata Princes We see how the whole world did runne froÌ„ Christ after Iulian The exaÌ„ple of a Prince most dangerous to plaine paganisme after Valens to Arrianisme after Edvvard the sixte with vs into Zwinglianisme would doe into Turcisme if anie powerable Prince wil lead his subiects that way If our faith or perdition should on this sort passe by the pleasure of euerie secular Prince and no remedie for it in the state of the new Testament but men must hould and obey him to what infidelitie so euer he fal then we were in worse case then heatheÌ„s and al other humane commoÌ„ wealthes which both before Christ and after haue had meanes to deliuer them selues froÌ„ such Tyrants as were intollerable and euidentlie pernicious to humane societie and the good of the people for whos peace and preseruation they were created by man or ordeined by God The bond and obligation we haue entred into for the seruice of Christ and the Church Our bond to Christ more then to our Prince farre excedeth al other dutie which we owe to anie humane creature and therfore wher the obedieÌ„ce to th' inferior hindreth the seruice of th' other which is superior we must by lawe and order discharge our selues of th' inferior The wife if she cannot liue with her owne hushand being an infidel or an heretique without iniurie and dishonor to God Hovv man and vvife may depart for Christ she may depart from him or contrariwise he from her for the like cause nether oweth the innocent partie nor th' other can laufullie claime â—nie coniugal dutie or debt in this case The verie bondslaue which is in an other kind no â—esse bound to his Lord and maister Theodos. l. Manachaeos C. de haereticis then the subiect â—o his Soueraigne may also by the ancient imperial â—awes depart and refuse to obey or serue him if he become an Heretique yea ipso facto he is made free Finally the Parents that become Heretiques lose the superioritie and dominion they haue by law or nature ouer their owne children Cap. fin Extra de Haereticis Therfore let no man maruel that in case of Heresy the Soueraigne loseth his superioritie and right ouer his people and kingdome In case of Heresy the Soueraigne loseth his authority which can not be a lauful Christian state or common-wealth without due obedience to Christ and to the Churches lawes but may wel consist and not perish at al by change of their Prince or king No anie one person being simplie necessarie for the preseruation of the same as some one being an Heretique and enimie to Religion may lightlie is if he be suffred the destruction therof And thus much may as we trust suffice with al reasonable indifferent persons for defence of our brethrens answers touching the question of excommunication or deposition of Princes by the Pope wherof by occasion more
euer haue bene Which euery indifferent man that behouldeth the immortal workes of Charitie which this one blessed Pope hath done in the dayes of his high Priesthood must of necessity confesse Wherof we thought meet to make some mention in this place The seditious practise of this Libeller for that both other Protestantes are not ashamed to accuse the Holie Sea of Robberie and rapine in getting and houldīg the temporal state which now it hath so manie ages occupied to the great honour of God as also for that this Libeller oftē glaunceth at some iniuries which he pretendeth to haue bene done by the Popes tirānous excessiue power as he termeth it to the Princes of the world ī this case sometimes seditiously and subtellie suggesting to the Emperour and other the greatest and best Kinges of Christendome to abbridge his power sometimes craftelie commending them vpon a deuilish and deceiptful fiction of his owne that they onely tollerate his title and iurisdiction for a time and of pollicie so farre as they see it is not preiudicial to their owne states otherwise nether caring for his curses excommunications canons nor commaundements no more thē the protestāt Princes doe who haue withdrawen from him in their states al both temporal emolumentes and spiritual prerogatiues Of which restraint limitation or plaine contempt of the Popes power and censures the writer alleageth certaine examples of diuers Catholique Kinges and Countries that the English may seeme to haue done no new thing in this their shameful reuoult from the Sea Apostolique and contempt of the Ecclesiastical curse and excommunication Which this prophane Atheist affirmeth none but the simple people to feare or care for wise men Princes to haue no scruple or conscience at al in such matters but to resist by armes al lawes and ordinances as they list For proofe whereof he bringeth to no purpose how diuers kinges of Fraunce haue by their lawes pragmatiques restreined the Popes of diuers claimes prerogatiues and profits Touching Catholique Princes restraint of the Popes iurisdictiō How they in England in old time limited and abbridged his iurisdictiō by the law specially called Praemuniri How the noble Emperour Charles the fift feared not their curses when by his Captaines he beseiged tooke and sacked Rome imprisoned and ransomed the Pope him self How his sonne the King Catholique now raigning nothing respected excommunicatiō when his armie was led before Rome walles by the conduction of the Duke of Aluas How King Henrie the seuenth resisted the Pope in a matter of Alume and his neece Queene Marie her self as much as she was deuoted to the Romane religiō withstood him in the fauour of her cosin Cardinal Poole against doctor Peyto about a Cardinals Hat the bringer of which hat and the Buls for the said Peyto she did forbid to enter the Realme commanding thē to be staied at Calles and finally that Cardinal Poole him self hauing the Queene for him in the cause had no feare to disobey the Popes commaundementes and his threatned excommunications or curses but continued Legate and made the other poore Peyto being an obseruant frier to goe a begging stil Thus much in sense saith the Libeller in defence of their resistance of the Pope and contempt of his Censures But looke attentiuelie into the particular reasons and examples of this his discours The ansvver to the exāples alleaged and you shal find nothing but fraude and falshood First it is a most impious and godles conceipt that the Emperour and other great Kinges and Potentates of Christendome ether of old or at this present haue suffred or doe yet endure the Pope to command or haue iurisdiction in their countries onely for some respectes in policie and so farre as they list rather then vppon conscience and for religion when it is certaine that his spiritual authoritie and high Prelacie ouer al faithful Princes and people as instituted by Christ clearlie deduced out of the Scriptures approued by decrees of ancient Councels testimonies of al the old Doctors and by both imperial and national lawes of the Christian world is acknowledged in conscience of al Catholique Kinges that haue bene or yet be within the happie vnitie of holie Church And it is a most shameles slaunder of their sacred Maiesties that this Atheist would make the world beleeue that pretending conscience deuotion religion and sinceritie in their obedience to the Sea Apostolique they doe al in deed of policie As wel might this Machiuilian beare men in hand that the Christian religion is no otherwise admitted in Common-weales but so farre forth as it serueth for pollicie and the aduauncement of the Prince or temporal state And God graunt this be not the marke that our Protestantes and Politiques shoot at much it is to be feared that it is our English elne and analogie of Faith for measure of al actions And certes to no other end they vse their pretended Ministerie new cleargie of their creation occupying them to interteine and amase the people VVith the vvord of the Lord whilest they accomplish their worldly and wicked intentions as apparant it is that the good author of this Libel would not if he were a Prince as such be to neare Princes elbowes thes dayes admit ether Peter Paul or Christ him self into anie iurisdiction ether spiritual or temporal within his Realme nor would be depriued or excommunicated by anie of thē more then now by the Pope nor further deale with them then his aduantage and policie requireth And indeed by the meanes of such Lycurgians as this we haue in England new lawes against al claime of iurisdiction spiritual or temporal The Machiuilian drift of this Libeller that can be made by anie person whosoeuer borne out of the Realme Which no question might exclude Christ and his Apostles no lesse then their successours being as wel forreiners as they Wherin it seemeth singularlie to be noted that this craftie Politique putteth no difference betwixt spiritual regiment and temporal yea rather taketh away al ecclesiastical iurisdiction calling in this his pestiferous Libel which you shal not as we thinke read in anie other of the Heretiques writīges of thes dayes the Queenes spiritual power which she chalengeth against the Popes supremacie her REGALITIE The Q. REGALITIE seeking by al meanes possible wholie to extinguish the Hierarchie and Prelacie of Christes Church and concluding al in Kinglie authoritie Wherby as also by the Scriptures which they foolishlie in the sight of wise men but to the simple perswasiblie alleage That al men must obey the King as the Cheefe or precellent they exclude Peter frō his high spiritual function which he had in the time of Nero and giue vnto the said Nero as his regalitie no lesse thē now they yeeld both Papal and al other Bishoplie Ecclesiastical authoritie in England to the Queene as a peece of her Regalitie As though ther were no difference betwene a King and a Priest The
by alteration of the Catholique religion into Heresie thus aduaunced their particular is by thes men called the State and their abundance peace and prosperitie the happines of the whole Realme Wher the happines of a King The true happines of a King countrie is the weale of the Subiectes no lesse then of the Soueraine and where wicked men as Theues Murderers Heretiques and others like be in miserie and beare the paines of the lawes and not wher Gods Priestes the Churches children and true Catholiques for whos defence and protection both Kinges and al iust lawes are made be in continual troble and vexation To conclude then the greatest and best part of our Countrie being in the extremest worldlie miserie besides the tormentes of conscience which passe al other paine that euer mē were in sith Christianitie was founded the aduersaries bragge of the English felicitie is too vaine fond and friuolous But going further with this Politique or Atheist whether yow wil that measureth al by worldlie felicitie deeming the Popes Anathema or Curse to be voide towardes vs or rather turned into blessing by the good succes the Protestantes of our countrie haue had in al their life and doinges since the publishing of the same we wil set aside the miserie of so great numbers of particuler men named before and presume for the clearer proceeding in this cause that the present happines of some protestātes were the peace and prosperitie of the whole Realme and state The vniuersal infelicitie of the English state by Heresy and that being admitted yet we haue to tel the man and shal proue it now in the sight of al indifferent people that our Countrie and State is in the greatest miserie most dangerous tearmes that euer it was sith or before the Conquest and farre in worse case then anie Countrie of Christēdome which notwithstāding he saith would wish anie peece of the English felicitie It were a hard matter to perswade this to a thriftles yonker a vulgar reader a common person or such an one as brutishlie beholdeth and esteemeth the present pleasures or profits that he enioyeth with licentious libertie aboue al that may fal to him or his be it wealth be it woe afterward for euer but to wise men and speciallie to such as haue charge of Common weales it is nothing dificil who if they knowe not of them selues as lightlie they doe by the lawe of Nature precepts of policie and holie Scriptures yet they may easilie be induced to consider that the present peace and pleasure of a cōmon bodie or state or the calme of a few yeares if it be ether procured or supported by iniust and dishonorable meanes or be ioined with euident perils present or to come is indeed no true prosperitie nether in common nor in particular but rather a prognostication of Gods great plagues to come and of the future miseries either to fal afterwardes in our owne daies or to our posteritie No weale-publique is happie without iustice honour securitie If our wealth be obteined by spoile or sacrilege it is vniust If our peace be mainteined by our neighbours warres it is iniurious and dishonorable If no respect be had for the continuance securitie and stabilitie of this good fortune we seeme to be in thē ether we or our posteritie shal feele as much woe as we now doe ioye Of the reuolt from the Sea Apostolique alteration of religiō spoile of Churches and Cleargie by which they made their entrie into this new blessednes how iust and lauful it was we wil not now stand vpon nor shew what ignominious practises and plaguy iniustice they haue vsed to susteine the same farre differing from the old royal dealinges of our Kinges Countrie who ether by lauful open warres or honorable leagues and assured amitie procured their rest and peace To make the subiectes of Scotland first then of Fraunce and last of al of Flaunders The dealinges of England vvith other Countries and diuers other states to rebel against their lauful Princes to imprison some to surprise the tounes of others to seaze vpon the money of others to hazard the persons of others to mainteine horrible ciuil garboiles in al the Countries neere vs and against al their next neighbour Princes with whom otherwise they pretend good amitie and intelligence to be confederate with al the infamous Heretiques and Rebels of thes daies yea surelie with the Turke him self finallie by sondrie piracies proditions spieries and foule artes to afflict and coosen the world round about vs what conscience honour or equitie can be in this cours None at al surelie Nether can our peace and prosperitie by such dishonorable and sinful meanes mainteined euer be secure or durable but alwaies ful of feare danger and doubtfulnes as wel to the authors of so foule and vnwonted proceedinges as to the people though the simplest of this latter sort auerted by the present peace and pleasure of a few yeares can not espie their future miserie so easilie as thos which hauīg ledde both their Soueraine and her Subiects by strange pathes into thes perplexities are now them selues come almost both to their wittes and to their worldes ende hauing nether God to stand for them whom they haue highlie offended by forsaking him abolishing his holie seruice honour and Sacramentes nor anie Prince or state sure vnto them euery of which they haue so notoriously annoied in the times of their distresses that they can looke for no office of true frēdship at their handes In al which God hath so wonderfully ouerrought their humane counsailes that seemed to such as had no deepe insight in thinges present Gods controlemēt of English practizes nor much foresight or care of that was to come to be ful wise and farre to excel the compas of our old Fathers or anie forreiners at this day and therfore our Nation by the passing prudence of certaine Councellours to stand in peace and ioye whē al their neigbours about vs by their deuises were in misery God him self we say hath so controuled thes wise follies by the contrarie euentes of euerie of their sinful deuises that the world may see and wonder at Gods waies and how different they be from mans cogitatiōs and how farre the sound Councels of such as be trulie wise differ from the present and pregnant wits or desperate aduentures of such as menage al matters for their owne present and particular without regard of the general ende or their owne posteritie See you not how euen God him self hath defeated al their driftes in Scotland In Scotelād and brought the matter by marueilous meanes of his prouidence to the iust contrarie issue of that which they shot at Were not their endeuours euē so crost in Fraunce In France in euerie of the three brethrēs kinges daies Where they haue bene alwaies frustrate of their purposes and lost both their vnthākful labours and their money To what end their intelligence
Gentrie The persecution of Catholique Nobilitie Gētrie whom this Libeller saith They put not to death nor losse of their inheritance though they hould opinion for the Popes supremacie and defend that the Q. Maiestie ought not to be the gouernour ouer al her subiects in her Realme being persons Ecclesiastical vvhich opiniōs saith he ar neuerthelesse in some part by the lavves of the Realme punishable in some degrees yet such is their miserie we say that notwithstanding thes faire and false speeches of the enemy they be far more iniuried then the Cleargie euen themselues more vexed spoiled dishonored with fines mulctes bondes penalties imprisonmentes arreignements amongst theeues pretence of premuniries misprisions discontentments euil affections and cōtrarie religion to the state pursued by the vilest and most abiect men by Ministers spies and promotors assailed robbed in their owne howses and chased from the same into woodes yea sometimes into waters we speake of knowledge at length into banishment Which who seeth not how miserable a thing it is when their whole families must either perish of famine at home or begge in strange landes abrode in which case both their goodes are seazed on as the world knoweth and their possessiō◠fal to the Princes handes or into the fiste of some lost companion which shal vpon fauour obteine the gif◠to make spoile of the same And yet this good writer so nicelie to colour their crueltie towardes Catholique gentlemen setteth doune the matter as though cases of Cōscience Religion or of the sea Apostolique were but in some degrees in some litle part punished and not with losse of landes nor death at any time persecuted when he and al the world knoweth that they may and doe by thos wicked lawes of theirs disherite put to perpetual prison and to death diuers of the laytie We refer them to the worshipful M. Trugeons case who liueth in prison so many yeares of almes after the spoile and rapine of so goodlie possessions We refer them to the lay men put to death of late at Winchester and And ouer to so manie fled for religion of the best Nobilitie and gentrie wholie sacked and spoiled of al they possessed so many hundreds more vexed pilled spoiled at home as they haue not wherwithal to expel famine from them selues and ther families And which is yet more we tel you that ther can neuer a Catholique noble man in the realme if by anie shew of religiō or moderatiō in life he giue th'enimie the least suspicion in the world of his good affection that way be sure of his life landes and state one day For by one false pretence and calumniation or other they wil entrap him emprison him and in sin except God maruelouslie protect him they wil ouerthrow him and his whole familie and transferre al his honors sometimes to his cheefest enimies Yea al this often against the Princesse wil being led against her owne natural inclination to such thinges by the violent domination of certaine that ouerrule her and the whole Realme so as no Catholique can be sure of his landes or life longer then th' aduersarie list God knoweth we doe not amplifie in the sight of strangers the calamities of Catholiques in our countrie whos chaines dongeons spoiles flightes disgraces deathes if al the world could see with their eyes as we doe feele al the Princes Christian would take compassion and accompt our complaintes most iust and necessary Wherin our miseries are multiplied that such Libellers as thes The craftie cozonage of this Libeller doe by false reportes and misconstruction of our sentence in religiō guilefullie goe about to diffame vs with forrenners As for example when here this fellowe sayeth that ther be diuers gentlemen Catholiques in England that hold The Q. ought not to be gouernour ouer any her subiectes in her realme being persons Ecclesiastical and yet are not persecuted to death for the same c. For their prosecution and persecution I haue made it plaine before But for their holding of any such assertion I must and doe say that it is slaunderous and most vntrue For ther is a great difference to say she is not to rule the Bishops in causes Ecclesiastical or in matter of ministring the Sacraments preaching and doctrine and to say she is not Q. or gouernour ouer the Cleargie or that Priestes or Ecclesiastical persons be not her subiects For they are also bound yea euē monkes and religious as S. Chrisostome sayeth which this Libeller in an other place alleadgeth ignorātly to proue that in al matters such ought to obey their tēporal Princes they are bound I say to order and obedience of their kinges and to obserue their temporal and ciuil lawes made for peace tranquilitie and temporal gouernment of their people to doe them al honour and seruice in that behalf as the Libeller right wel knoweth that al Catholike Bishops and Prelates of the Church euer haue done and doe at this day both in our Realme and in al other Realmes abrode to their lawful Kinges yea to heathen kinges also though in matters of religion and of their spiritual charge neither Heathen nor Christian kinges be their superiours or ought to direct them but rather to take direction from them Thus then ouer and aboue al former recompted calamities by opprobrious tongues lying lippes and pennes we be persecuted for defence of our Fathers faith the Churches truth The cause wherof putteth the difference betwene our Martyrdome and the due and worthie punishmēt of Heretiques who shedding their blood obstinatelie in testimonie of falshood against the truth of Christ and his holie spouse and out of the vnitie of the same are knowē malefactors and can be no Martyrs but damnable Murtherers of them selues One onelie thing belonging to this passage is yet behind The protestant Martyrs hovv they vvere traitors which we must answere to breeflie The aduersarie telleth vs that the Martyrs of their sect in Q. Maries time denied not their lavvful Q. nor mainteined her enimies as ours doe A strange boldnesse to auouch a lye without necessitie which al the world can disproue at the first sight For how say yow Sir was not your Archbishop named here for the principal of al your Martirs cōuicted cōdemned opēlie of highe treason Cranmer euen for waging souldiars for Duke Dudley a hateful name to England since Henrie the seuēthes tyme euer aspiring but stil infortunate to it self and followers against the Princesse that was then and her Highenes that is now Was not your next Martir Superintēdent Ridley Ridley an high traytor publiquelie preaching and proclaming at Paules Crosse in London both Q. Marie and this Q. to be bastardes and to haue no right title to the Croune Sandz Did not your famous superintēdent now of Yorke yet no Martir how so euer he hath suffred of late some heauie Crosses for other causes of homelie qualitie boldlie publish the same in
auowe before God seing we are now inforced to treate of thes affaires that whatsoeuer we haue said or shal say in this our defence or remonstrance touching the former articles and demandes about the Bul A protestation before the entraÌ„ce to the treatie of the former demandes about the Bul. nether hath bene nor shal be by vs anie wise spoken meÌ„t or applied against our natural Princesse or couÌ„trie how soeuer anie suspicious malitious or guiltie mind shal peradueÌ„ture conster or apply the same Nether shal the matter be otherwise treated of by me in this place but in such general termes as the schooles vse without touching anie particular person now liuing referring the applicatioÌ„ of al to Gods Church and to the cheefe Pastors therof and to the conscience of euerie good Christian reader to whose handes this booke may chance to come As on thother side we wil not busie our selues to defend euerie priuate mans writing or actioÌ„ concerning the matter of th'Ecommunication but wil without partialitie â—nd personal quarel for a common Apologie of vs al â—eclare and prooue thes assertioÌ„s of the Popes power â—nd superioritie ouer kinges in cases of Heresie Apoâ—tacie and other like to be agreable to Gods word â—nd not treasonable nor vndutiful to anie Prince or State in the world but beneficial to al and euery common wealth vnder Heauen whos gouernment is coÌ„teined within the prescript of Iesus Christ our Redeemers law But first before we come to the declaration of Catholique doctrine concerning Churches authoritie in censuring deposing Princes for matter of ReligioÌ„ The Protestantes opinion and practise for depositioÌ„ of Princes in case of false Religion it shal not be amisse perhappes to set doune the iudgment and practize of Protestants in the same case which though it weigh litle or nothing with vs as being altogether both done and spoken of seditious and partial affection to their Heresie and against the lauful Magistrate of God yet th' aduersarie seing his owne Masters against him shal wel perceaue that the resisting of Princes and Magistrates in cause of Religion as also the subiects taking armes for their defence in such a case is no way to be accounted treason but most lauful according to their new Ghospel And first their grand-maister Io. Caluin putteth doune his oracle In Dan. cap. 6. Ver. 22.25 as a conclusion approued of their whole sect and confraternitie in thes wordes Abdicant se potestate terreni Principes dum insurgunt coÌ„tra Deum iÌ„mo indigni sunt qui censeantur in hominum numero Potius ergo conspuere oportet in illo rum capita The doctrine of Father Caluin quà m illis parere vbi sic proteruiunt vt velint spoliare Deum suo iure c. Which in English is thus Earthlie Princes doe bereaue them selues of al authoritie when they doe erect them selues against God yea they are vnworthie to be accompted in the number of men and therfore we must rather spit vpoÌ„ their heades theÌ„ obey them when they become so proude or peruerse that they wil spoile God of his right to the same place I further referre the reader for his instruction For declaration of which text and for cutting of al cauillation about th'interpretatioÌ„ of his wordes their brother Beza shal speake next who alloweth highly commendeth in writing The doctrine of brother Beza the fighting in France for religion against the lawes and lawful K. of that Countrie saying in his epistle dedicatorie of his new testament to the Q. of England her self In editione An. 1564. That the Nobilitie of France vnder the noble Prince of Condey laid the first foundation of restoring true Christian religioÌ„ in France by consecrating most happilie their blood to God in the batail of Druze Wherof also the Ministers of the reformed FreÌ„ch Churches as their phrase is doe giue their common verdict The opinion of the Congregation Art 39. in the confession of their faith thus We affirme that subiects must obey the lawes pay tribute beare al burthens imposed and susteine the yoke euen of infidel Magistrates so for al that that the supreme dominion and due of God be not violated Zvvinglius likewise a cater-cosen to the Caluinistes in religion The senteÌ„ce of Zuinglius lib. 4. Epist Zvvinglii Oecol fol. 186. writeth thus If the Empire of Rome or what other Soueraigne so euer should oppresse the sincere religion and we necligentlie suffer the same we shal be charged with contempt no lesse then the oppressors therof theÌ„ selues wherof we haue an exaÌ„ple in the fiftenth of Ieremie wher the destruction of the people is prophecied 4. Reg. 21 for that they suffred their K. Manasses being impious and vngodly to be vnpunished And more plaine in an other place When kinges saith he rule vnfaithfullie and otherwise then the rule of the Gospel prescribeth Art 42. explanat Fol. 84. they may with God be deposed as when they punish not wicked persons but speciallie when they aduaunce the vngodlie as idle Priests c. such may be depriued of their dignitie as Saul was And what our English Protestants writ or thinke of this matter you shal wel perceiue by their opinioÌ„ high approbation of Wiats rebellion in Q. Maries dayes wherof one of their cheefe Ministers called Goodman thus speaketh in his Treatise entituled Goodmans opinion Cap. 14. a pag. 204. ad pa. 212 Hovv superior magistrats ought to be obeyed VVyat did but his dutie and it vvas the dutie of al others that professe the Gospel to haue risen vvith him for maintenance of the same His cause vvas iust and they al vvere traitors that tooke not part vvith him O Noble VVyat thovv art novv vvith God thos vvorthie men that died for that happie enterprise c. What the Scottish Ministerie defineth in this question is plaine The iudgement of the Scottishe Ministrie Io. Knokes Ibidem pag. 77. by the verdict of Iohn Knokes their mightiest Prophet the argument of a treatise of this matter being set doune by him self thus Yf the people haue either rashelie promoted anie manifest vvicked person or els ignorantlie chosen such an one as after declareth him self vnvvorthie of regiment aboue the people of God and such be al Idolators and cruel persecutors most iustlie may the same men depose and punish him So Luther also the Protestants Elias being asked his opinion of the Almans coÌ„federacie The opinioÌ„ and definition of Luther Sled Hist lib. 8. made at Smalcalde against Charles the fift their lauful noble Emperour answered That in deed he vvas in doubt for a time vvhether they might take armes against their Supreme Magistrate or no but aftervvard seing the extremitie of thinges and that Religion could not othervvise be defended nor them selues he made no conscience of the matter but ether Caesar or anie vvaging vvarres in his name might be resisted Sledan also recordeth that the Duke of Saxonie
the Lantzgrane gaue this reason Lib. 21. of their taking armes against their supreme Magistrate For as much say they as Caesar intendeth to destroy the true religion and our anciēt libertie he giueth vs cause inough why we may with good conscience resist him as both by prophane and sacred histories may be prooued Lib. 22. The same writer reporteth the like of the Ministers of Magdeburge declaring how the inferiour may defend him self against the superior compelling him to doe against the truth and rule of Christes lawes By al which you see that to resist the Magistrat defend them selues in cases of consciēce and to fight against the superiour for religion is a cleere and ruled case and no treasonable opinion at al against the Prince if we wil be iudged by Protestants wherin their knowen facts be far more notorious then their writinges The examples of the Protestants taking armes for their Religion For that Beza and other the cheefe ministers of the French Caluinical Congregations were them selues in feeld agaīst two or thre of their natural leige lordes and kinges Zwinglius also the vnfortunate Father of our English faith was killed in the battail as al the world knoweth and therby it is euident that the instance of D. Saunders who followed of zeale the late commotion in Ireland can not be so much obiected to the Catholiques reproch as th' aduersarie would haue it seeme whos report notwithstanding of the maner of his death is also a verie slaunderous vntruth The Protestants of Flanders held it for a most certaine truth by the approbation also and sollicitation of England that they might rebel against their supreme Magistrate for Religion when by force of armes they altered al and deposed their Soueraigne Which ought the more to weigh with th' English Caluinistes for that as I haue signified their pudding lay also in that fier As likewise it is wel knowē that them selues haue bene the cheefest procurers and doers in the depriuing of the lauful and annointed Q. of Scotland and for her further affliction haue kept her also in captiuitie thes fourtene years together And here in thes cases of their owne The variable mutable dealing of Protestants no treasonable propositions no resisting of Gods annointed no disobeying the king as being the most precellent no ouerruling the person that acknovvledgeth no superior in earth but holdeth onely of God for al thes termes the Libeller seemeth to make great aduantage of against the resisters of our Q. deposing of her Maiestie by the sea Apostolique can haue place or beare sway But when it cometh to a point of their owne freshe and florishing religion then neither vnction nor lauful succession nor anie other princelie prerogatiue can serue lauful Magistrates or saue them from their subiects furie th' English brethren euer speciallie assisting the rebellion as wel by their diuinitie as otherwise by force of armes to their power The question therfore is not nether is it material to the purpose which the Libeller so much florisheth verie idlie of the Princes lauful creation or consecration The true state of the question about resisting of Princes but whether a Prince laufullie inuested and annointed may be for anie cause namelie for matter of Religion resisted by his subiects We say that the Protestants of al sectes doe both holde and practize it England it self speciallie allowing of the same And therfore ther is no treason in this case if we folowe the present diuinitie of England nor new example if we respect the furious attempts and rebellions of Scotland Flaunders Fraunce and Germanie against their superiours for maintenance of their heresies al wel allowed by the ministerie of euerie Prouince And vpon thes examples you should look my Masters of England when you make so much adoe for one poore commotion made in defence of the Catholiques in twētie six yeares space of the greatest persecution and tribulation that euer was since the Gothes and Vandals times Wher if the Q. had holden her Ancestours faith and had ruled ouer so manie protestants but a quarter of the time afflicting them as she hath done Catholiques though perhaps not her self so much as her vnmerciful Ministers her Maiesty should haue seene other maner of attemptes against her state and quietnes then haue fallen by Catholiques ether in England or Ireland in this her reigne Which her long prosperitie in gouernment proceedeth speciallie of the said Catholiques timorous consciēce quietnes of nature loue of order obediēce great detestatiō of garboiles sturres troubles Which the verie Heretiques them selues haue oftē reprochfullie and scornefullie imputed vnto them openlie The scorneful speeches of Heretiques to Catholikes saying to some of great accompt whom they had afflicted extremelie What wil you or what dare you doe Your hartes we know and your wishes but you are verie cowardes and beastes that be Papistes We stād in no feare of your forces or what soeuer you can doe against vs. Yea the verie ministers wil out of pulpits protest that the Papistes shal neuer haue the world for them come what change of Prince or lawes so euer for they wil fight for it to death Which chalenge and vaunt they make on euerie hand so boldlie and yet verie vndiscreetlie because they see the Catholiques more sadde graue honest and quiet natured men The differēt natures of Catholiques and of Protestāts consisting of deuout and aged persons and of godlie weemen wher as the Protestants now in possession of state goodes and gouernment ar risen most of the principal by alteration spoile and factiō their cheefe folowers youthful persons venterous and desperate and the rest both of laitie and speciallie cleargie entangled by the present commodities and pleasures which this new Religion yeeldeth in al fleshlie lustes and turpitude are impatient vindicatiue restles and furious and in a verie few in comparison of Catholiques and quiet men make a great shew and a terrible muster in the sight of quiet honest and peaceable persons Now thes violent and factious men when the Prince lawes goe for them they make their aduauntage therof but if they be against thē they breake al bōdes of obedience despise dominatiō make spoile and hauocke of al thinges and runne headlong into al most detestable disorders If you marke thē you shal perceiue they make their market most in the minoritie of Princes or of their infirmitie as ī Englād in K. Edwards time The seditious and craftie practise of Protestāts In Fraunce vnder the deceased two yong brethren of his Maiesty that now is In our countrie againe by the infirmitie of the Princesse sexe that now reigneth otherwise truly of most excellent giftes but alwayes a woman easilie seduced and not hardlie ledde and drawen by thos whom she ether trusteth or feareth ī which case commonlie the more gentle or innocent the Soueraigne is the more violent is the gouernment through th' abuse of their
in any sort so hath he by infinite fauours and graces bound them vnto him in al most dutiful allegeance Againe as in the rebellions of Scotland so likewise in Flaunders and Fraunce Englād geueth aide also to other Princes subiects hath England thes late years yeelded no aide to the subiects against their lauful Princes Haue not their bāners bene openly displayed vpon their anciēt frēdes and confederates wals Haue they not houlden their tounes from them by maine force Haue they not manie wayes stirred and succoured with men money and munition the rebellious subiects of al countries nere about them Yea haue they not in diuers Parliamēts See the Acts of subsedies A0. 5. Reg. Eliz. cap. 29. 30. A0. 13. cap. 23. and namely in the Parliamēt houlden in the fift yeare of her Maiesties reigne 1563. as also in an other Parliament in the 13. yeare of her reigne 1571. published in print that the cheef consideratiōs moouing the whole assembly of Caluinistes both of the Cleargy and Temporalty gathered in thos Parliaments to graunt thos two great Subsidies were in respect of the Inestimable charges for such is their owne phrase susteined by the Queene in maintenance of the rebellious Heretikes their deare brethren against their leege Lords and Souerains of France Scoteland and other places Is it not now a special rule in gouernment amongst the worldlie Machiuelians to mainteine their owne repose by their neighbours trouble If this be vsual in al other cases and of manie not much reprehended for the aduantage of the temporal state of anie Prince is it onelie so great a maruel that the Pope should doe that for zeale of true Religion which other Kinges doe for matters of far lesse importance And if our coniecture may serue anie thing in this matter perhaps he was the rather redie to do this for Ireland for that the Sea Apostolique hath an olde claime vnto the soueraintie of that Countrie and that before the couenantes passed betwene King Iohn and the same sea Which chalenges Princes commonlie yeeld not vp by what ground so euer they come Though for this Pope present whom God long preserue we may be bould to say that he had rather haue the two Ilandes Catholique then the real possession of al the world for the saluation of the people wherof no doubt he would spend in Apostolique wise his owne blood so great an enimie he is to our nation The issue ioined vppō S. Bernardes opinion vvhether the Pope may vse the svvord But the Libeller saieth he should vse the VVord and not the Svvord according to S. Bernardes admonition Wel let vs then stand to that holie Fathers iudgement herein the matter wil be more easilie tried as also the fraude of this faitheles Libeller by our faithful repeating the whole sentence shal be discouered withal the Scriptures alleaged for the same purpose expounded Li. 4. Cap. 3. ad Eugenium Propter hoc saieth he magis aggredere eos sed verbo non ferro Quid tu denuo vsurpare gladium tentes quem iussus es ponere in vaginam quem tamen qui tuū negat non satis mihi videtur attendere verbum Domini dicentis sic Conuerte gladium tuum in vaginam Tuus ergo ipse tuo forsitan nutu etsi non tua manu euaginandus alioquin si nullo modo ad te pertineret is dicentibus Apostolis Ecce duo gladij hic non respondisset Dominus satis est sed nimis est Vterque ergo Ecclesiae spiritualis scilicet gladius materialis sed is quidem pro Ecclesia ille verò ab Ecclesia exercendus est ille Sacerdotis is militis manu sed sanè ad nutum Sacerdotis iussum Imperatoris That is in our tongue For that cause thou shouldest the rather set vpō them marry with the word not with the sword Why seekest thou againe to vsurpe the sword which thou wast cōmaunded to put vp into the scabard Which sword for al that who soeuer denieth to apperteine to the seemeth to me not to marke the word of our Lord thus speaking Returne thy svvord into his scabard Therfore euen the sword is thine at thy becke perhaps to be drawen though not by thine owne hād Hovv both svvords belōg vnto holy Church for otherwise if it should no way belong vnto the when the Apostles said to Christ Loe tvvo svvordes here he would not haue answered them that it was inough but that it had bene to much Therfore both the swordes belong to the Church the spiritual and material But the material is to be vsed for the Church the other by the Church The spiritual by the hand of the Priest the other by the hand of the souldiar and commaundement of the Emperour but at the Priestes * Nutu appointment So farre this holie Father in the verie place alleaged by the aduersarie Wherby we see that though it be not alwaies comelie nor commendable for Priestes which should be the authors and persuaders of peace to al Princes and people to be giuen to blood warres and destruction especiallie by their owne handes or without great cause to vse external force and violence against offendors yet the sword may be drawen for their defence and is to be drawen according to their councel and direction Wherunto we adde further that though the Apostles were taught and counceled Euāgelical meeknes by that metaphore of putting vp the swordes Al tēporal corporal punishmēt not forbidden to the Apostles and their successors had prescribed to thē a sweeter forme of gouerning their flocke then the heathen or other temporal powers vse towardes their subiectes yet al temporal or corporal punishment was not therbie prohibited to the rulers of the Church As we see by the example of S. Peter him self who after the said prohibition did not onlie feede with the word but stroke also corporallie euen to death Ananias and Saphira Which as he might doe laufullie by miracle so his successours now may doe the like by ordinarie iustice Which example we vse the rather Bern. ep 238. for that the said S. Bernard vseth it for proof of the very same matter when he saith Qui locum Petri tenet potest vno ictu extinguere Ananiam vno Simonem Magum He that occupieth S. Peters roome may with a word destroy Ananias and at one word extinguish Simon Magus And the next epistle before that speaking also to Eugenius the Pope he saith thus Ad hoc enim constitutus es super gentes regna vt euellas destruas vt aedifices plantes for that end art thou constituted ouer nations and kingdomes that thou maiest plucke vp build and plant c. Wherin as in other execution of iustice though the Pope as a mortal man may sometimes doe thinges out of season and without good succes euen thē when the cause he would aduaunce is most godlie and lauful
cōtention betvvē the spirit and the flesh hovv far tollerable and contrariwise the spirit the flesh eche one of them seeking after a sort to enlarge his owne limites and commodities by some hinderance of the other which combat conflict notwithstanding is ether tollerable or not damnable so long as the inferiour which is the flesh by ouer greedie appetite of her owne aduancement destroieth not the superiour which is the soule So doubtles in a Christian Common-wealth the spiritual and temporal state being ioined together as it were in one bodie must needes keepe some moderate strife and combat for maintenance of ether of their limites in external regiment which may be borne withal of eche side so long as nether part seeketh ouer obstinatelie the destruction of the other but doe agree and conioine in preseruation of the principal But where the bodie politique as it is now in our miserable Countrie by intollerable disorder doth striue not so much with the Sea Apostolique The intollerable proceeding of England and bodie mistical of Christ for thinges ether indifferent or not merlie necessarie to the spiritual regiment but by euident rape and violence against the lawes of God man bereaueth Christes Vicar of his whole soueraintie high Preisthood and Prelacie and the Catholique Church of al the rightes douries which our Master her spouse endowed her withal and tirānicallie draweth al to the Princes REGALITIE altering by the authoritie therof the whole faith and true worship of God into abhominable Apostacie Scisme and desolation ther the Libeller can find no example in anie Christian Lawes or Countries through out the world in any age to proue his purpose though vainlie and impertinentlie he alleage thes Concordates of Fraunce other Nations as also the compositions of England with the Pope or what orders and lawes soeuer besides ether lauful or vnlauful concerning restraint of any Papal or Ecclesiastical power which serue nothing at al for defence of the late English general and most impudent reuolt from the vnitie of Gods Catholique and Apostolique Church Manie things might the wordlinges of our Countrie euen in Catholique times attempt for their owne aduantage Some vncōscionable lavves might passe in a Catholique time against the commodities of the Church Our Kinges other in times of dissention with certaine Popes of their dayes might driue the weaker to vnequal conditions and serue their owne ambitious humours to the Churches disaduantage Some lawes might also passe by the powerablenes of Princes in their owne dominions the Sea Apostolique vtterlie reclaiming against them which though they were not directlie against anie point of Faith or Religion yet might be verie preiudicial to the state ecclesiastical and liberties of holie Church as the lawe of Premuniri was which is mentioned by the aduersarie Against which diuers Popes speciallie Gregorie the eleuenth and Martin the fift opposed them selues earnestlie The lavv of Premuniri and dealt with K. Edvvard the thrid and Henrie the sixt for abrogating the same which they both promised to doe but neuer did and cōsequētly it remaineth stil in his first vncōcionable force if the makers had any such meaning as their folowers haue found out for that it may by calumnious interpretation be vsed at the onlie pleasure of the Prince to the confiscation of al Church-mens goodes imprisonment of their persons destruction of the whole Cleargie wherof king Henrie the eight in the beginning of his Scisme gaue an horrible example Which iniquitie the Libeller him self is not ashamed to commend and to propound to other Princes for imitation Thes iniustices and the like may be by some Kinges committed and are as we haue said for peace and Charities sake borne by thē who are taught by their Maister and by the Apostolical Bishops of the primitiue Church to set more by one soule then by al the honours goods priuileges in the world otherwise So that God be honored whether causes at the first instance or by appeale onelie be differred to the Court of Rome or no whether the Pope Prince Cleargie or people appoint the Pastours or no a thing diuerslie vsed in diuers ages the Church can beare al and turne al to good so long as the true Faith and substance of Ecclesiastical iurisdiction be not destroied Wherin yet this may be comfortable to al obedient children of the Church Ecclesiastical restraintes haue not proued so profitable and worthie to be considered of discret persons that in al or surelie in most part of such limitations restraintes diminishinges or alteratiō of the Popes Churches authoritie thinges haue afterwardes so fallen out that wise men hartilie wish no change euer had bene made And for the euidence therof we refere al men to the pondering of this one point speciallie amongst manie concerning the nominations and elections of Bishopes Abbots and other Prelates whether the world wēt not as wel when such thinges passed by canonical election or the Popes prouision as it hath done since or hereafter euer is like to doe At the beginning of such alterations men pretended reasons for the particular Churches commodities of sondrie Nations which a few yeares experience and the euent of thinges haue in most matters controuled But were it wel or euil it can nether be example nor warrant to our present Contrie to destroy Abbeis kil the religious murder Gods Priestes imprison al the sacred persons of Bishops through out the Realme to hate blaspheme abolish al authoritie and iurisdiction Apostolical yea and to make a solemne publique prayer in the litanie That God vvould deliuer our Country from the Pope in stead of that which the whole Christian world deuoutlie singeth and saieth daylie Vt Dominum Apostolicum omnes ecclesiasticos ordines in sancta religione conseruare digneris Barbarous malice of English Heretiques against the Sea Apostolique Would anie man thinke that ether they should fal to such barbarousnes or to such impudencie as to defend so grosse impietie by the examples of other Catholique Kinges Contries and times in the cases aforesaid Or can it be possible they could imagine the difference betwene K. Henrie the vij and the Pope that then was The grosnes of the Libeller about a matter of Alume should warrant her Maiesty that now is or her Councellours to stand against the high Priest of God and to goe to lawe with him for his spiritual Prelacie What a Grossehead is this Libeller or rather what a deceiptful person for he can not be so rude as not to knowe the difference of thinges so farre distant that alleageth the warres sometimes fallen out betwixt certaine Popes and Princes about their temporal interests to proue that Catholique kinges care not for the Pope or that them selues may resist him by armes and contemne his authoritie in matters of Faith Religion Wherin his exāples also are very euil chosen when he goeth about to make vs beleeue that Charles the fift cared not for
doune to the world if you can anie one word writing or approued witnes that anie Iesuite Priest or Seminarie man of al thos whom you haue executed thes late yeares were ether authors persuaders or dealers therin and then you may haue some shadow of defence for your iustice Proue only that his Holines euer communicated his doings or intentions whatsoeuer they were that way to anie one of them al and we wil confesse that you haue reason in the rest If Pius quintus addressed Doctor Nicholas Morton D. Mortō sixtene yeares since about the matter of the excommunication into England shal al Priestes Iesuistes be deemed traitors therfore If Doctor Saunders D. Sāders ether vpon his owne zeale and opinion of the iustnes of the quarel or at the Popes appointmēt were in the warres of Ireland emploied for defence of the Catholique Religion against the Protestants may you by your lawes or anie other diuine or humane ordinance condemne therfore to death a number that neuer knew ether the man or the matter Some pretence you may haue to be offended with the Pope and perhaps lacke no lawes to punish the said two Doctors that neuer were ether of the Societie or Seminaries but to make al the Priestes and Catholiques at home or in banishmēt traitors therbie it is to vnreasonable and to murther so cruellie one man for an others fault is tooto foule and intollerable iniquity And as for his Holines action in Ireland The vvarres of Irland we that are neither so wise as to be worthie nor so mallepert as to chalenge to knowe his intentions councel and disposition of thos matters can nor wil nether defend nor condemne it Onelie this is euident that thos smal succours which were giuen by him to the Irish or rather suffred at their owne aduenture to goe into thos warres came vpon the importunate sute of the sore afflicted Catholiques and some of the cheefest nobilitie of that countrie Of whos continual complaints knowen calamities and intollerable distresses of conscience otherwise it may be he was moued with compassion and did that in cause of Religion against one whom he tooke in his owne iudgement rightlie by his predecessours sentence to be deposed and in a quarel in his sight most iust and godlie which both her Maiesty and other temporal Princes sticke not to doe verie often towardes their neighbours with whom otherwise they pretend good amitie and no breach of their league at al in cases which ether they esteeme lauful or at lest behoofful for their owne estate and affaires And it is a strange case that thes men should with such ful mouth cry out against the highe Preest and Pastor of Gods Church for vsing the sword or geuīg his consent therunto against a Prince not any way his superior if no way his subiect wheras the Ministers and maisters of their sects both in Flanders Scoteland and other places doe not only councel and persuade subiectes to take armes agaīst their owne lauful Princes and sacred Kinges but also doe practise and in person oppose them selues against them yea in Scoteland against a Prince of their owne Religion For tel me Sir Libeller if you please were not the Ministers of Scoteland the principal fannes and firebrandes of the last Conspiracy and open rebellion against his Maiesties person and the state of that Country Were not they in person at Starling and els wher both in feeld and councel with the Erles of Anguish Marre other rebels against his Roial person Were not al their pernicious machinations of betraing their country and their Princes blood detected by the Erle of Gory before his late behedding for that Conspiracy Are not Patrike Galovvay minister of S. Ihonson Andrevv Pollard subdeane of Glasco Iames Carmihel minister of Haddingtō Andrevv Hay person of Ranfroe Andrevv Meluin professour of diuinity in S. Andrews and diuers other cheefe ministers of that country fled into England for this traiterous fact and ther receaued cherished and protected And since that time wheras in a Parliamēt houlden in Edenburgh by his Maiesty and al the three states of Scoteland begonne the 19. of May last past certaine lawes were amongst others enacted for the restraint of thes Ministers tumultuous authority and to bring them vnder their owne Bishops iurisdiction a thing so resonable and consonant to Gods word as nothing can be more and practised not only in Englād amōg their fellow-sectaries but also thorough-out al Christendome disorderly and seditious Geneua only excepted and when thes lawes that were made by authority of the three Estates and published not only in the Councel-house called Toulbooth but also at the Crosse of Edēburgh by Heraldes at armes for the state did not Robert Pont and VValter Baquanquel two most impudent and rebellious Ministers of that toune by the consent and prouocation of Iames Lauson cheefe preacher ther as afterward appeared oppose them selues in publique against the Kinges authority therby to raise vp some commotion by their open protestation made by instrument in the handes of George VVakeson publique Notary and toune-Clarke of that Citty and did not al thes three named Ministers by night flye presently into England after their insufferable insolency and are ther receaued harboured and maintained Againe in the last Parliament before this being about two yeares agone did not thes Ministers intending therby some dangerous reuoult and seditious defection demaund of their king in most impudent wise to be admitted into the Parliament as equal or aboue their Bishops whom they deny by Gods word to haue any supereminent authority Is not this one of their articles for which their archebishop of S. Andrews doth withstand them and hath bene of late in England to cōferre with the Protestāts of that Country about the same Is it not an other of their articles that it is an Heresy for any Prince to cal him self Head of the Church within his owne Realme that he may be excommunicated and deposed by the Ministers Haue not they excommunicated and held out by violence thes two yeares and more their archebishop of Glasco elected by the King named M. Robert Montgūmery vntil now that this last Parliament of May hath absolued and restored him vnto his archebishoprike againe You exclame against the Pope being the first and cheef prelate of al Christendome euē by your owne confession for geuing his consent that any thing be done or attempted by armes and violence against any lauful or annointed Prince whatsoeuer be it for Religion or any other neuer so rightful or iust cause in his conceipt but what would thes good-fellowes of your Ghospel doe if they had his authority his power and his pretence against foraine Princes of a contrary Religion seing in quarel of faction and fauour of ranke traitors they deale thus against their owne Leege and against their owne annointed sworne King of their owne country blood educatiō and Religion who as he neuer iustly offended them