yet for that he was a cruel man and would ether haue killed or spoiled thē they were excused in obeying him Thus doth this notable schoolman write nether doe we knowe anie Catholique diuine of anie age to say the contrarie Cap. Aliu cū sequen xv q. 5. Cap. fin de Haeret. We wil not alleadge the Canon lawes which for that they be the decrees speciallie of Popes whom our aduersaries accompt partial shal weigh litle with them though they be authentical in al the lauful tribunals of the Christiā world and make al Heretiques not onelie after they be namelie particularlie denoūced but by the law it self ipso facto as soone as they be Heretikes or de iure excōmunicated for the same to be depriued of their dominiōs though the subiects vntil denuntiation need not take knowledge therof Onelie it is not good to omit the definition and wordes of the famous general Counsel of Laterane The sentēce and definition of the great learned ad general Councel of Laterane celebrated aboue 300. years since wherin ther were Patriarches and Archbishops 70. Bishops 412. and other Prelats 800. In al of the most chosen learned men of al nations 1282 with th' Ambassadors of the Romane Emperour of the king of Hierusalem of England of Fraunce of Spaine and of Cipres as also of other Christian states then which ther can be no surer iudgement vpon earth which assemblie representing the whole Christian world would neuer agree vpon anie assertion traiterous Cap. 3. de Haeret. Thes thē are the words of their most renowned decree put onely in English for breuities sake Yf anie Lord temporal required admonished by the Church neclect to purge his state from Heretical filth let him be excommunicated by the Metrapolitane and conprouincial Bishops but yf he contemne to come to order within one years space let relation be made to the supreme Bishop that from thenceforth he may declare al his subiectes to be discharged of their fealtie towardes him and giue vp his land to be possessed by Catholiques which Catholiques without al contradiction when they haue driuen out the Heretiques shal haue and hould the same and so preserue it in puritie of faith the interest and right of the cheef Lord euer remaining safe whole so that him self giue no impediment to th' execution of this decree And the same law to take place in such also as be soueraigne Lords and haue no superiors Thus both Schooles and Lawes speake and resolue for the matter in hand both Catholiques and Protestants agreing that Princes may for some causes and especiallie for their defection in Faith and Religion be resisted and forsaken though in the maner of executing the sentence and other needful circumstances Protestants folowe faction and populer mutinie we reduce al to lawe order and iudgement But for the further clearing of this cause we meane now in the next chapter by the helpe of God to declare and plainlie deduce al that hitherto hath bene said in the premisses from holie Scriptures and warrant of Antiquitie that al indifferent men may see how far we be from treason or vndutifulnes to our Princesse in thes our opinions especially when by a certaine violence we be coacted to vtter the same OF EXCOMMVNICATION AND DEPRIVATION OF PRINCES FOR heresie and falling from the Faith speciallie of vvarres for Religion and of the office and Zeale of Preists of th' old and nevv lavv in such cases CAP. V. PRinces being not subiect to superiours temporal The dāgerous state of a tēporal Prince if he be not subiect to spiritual coūcel nor patient of correction or controlment by their inferiours may easelie fal to greeuous disorders which must tend to the danger and ruine of whole countries In respect wherof great spirite power courage freedome of speech haue bene from the beginning graunted by God as wel ordinarie to Priestes as extraordinarie to some Prophets and religious persons in al ages and times both of the new old testamēt So by Gods great prouidence who by his Prophet warned kinges to take discipline Psal 2. and to serue him in feare lest in his ire he should suffer them fal to iniquitie the first kinges of his peculiar people had lightly some Prophets or Priestes in maner as ouerseers that might from time to time charge them boldlie and as it were by office with their enormities and namelie with their fal from Faith the God of their Fathers to denounce his threatnings yea and execute the same vpon them at sometimes if need so required which ministers of their Lord God al godlie Princes did heare honor obey as contrariwise the kinges that were wicked and disloyal to God haue euer sought cruellie their death and destruction that so their wickednes might passe without controlment Saul the first temporal king that euer the Iewes being then Gods peculiar had 1. Reg. 10 15.16 though chosen and inspired by God was for al that led and directed by Samuel so long as he was in order Saul deposed for vsurping spiritual function But afterward for aspiring to spiritual function and other disobedience was by Gods appointmēt and sentence pronounced by the said Samuel deposed of his kingdome and an other named Dauid annointed by him Which Saul now after his depriuation or after as it were his excommunication by Samuel was inuaded by an euil spirit that prouoked him to kil not onelie Dauid that was now made the rightful owner of his crowne 1. Reg. 22 but also to seeke for Samuels death yea and to cōmaund al the holie Priests of Nobe fourescore and fyue in number as holy Scripture recompteth to be slaine murdered in most pitiful wise as traitors to him and fouorers of Dauid the competitor of his kingdome And so it was done at last though at the beginning his gard refused to execute so vile horrible an act in this sort he remained enemy many years against God and Samuel and kept the kingdome by tirannical force notwithstanding his deposition Dauid neuertheles in whom was the right of the croune was laufullie vp in Armes with one of the principal Priests whose name was Abiathar that escaped the foresaid murther not of such power as the pretensed king was til at length the vsurper whom as S. Augustine deduceth August cōtra Adamantium he might laufullie haue killed but would not being slaine in batail Dauid obteined his right first of a part of the kingdome and afterward of al the rest which Isboseth did for two years by the pretended right of Saul his father vsurpe By which it is plaine that the Priests and Prophets of God Priests most subiect to danger in time of vsurpation being the executors of his sentences and rule of the people in such doubtful and partial times of varietie for claime and competencie are most subiect to the hatred of vsurpers as also to death and danger for the same You
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
Cābridge as also your confessor Iewel of Salisburie had done the like in Oxford if he had not bene in time preuēted Were not al the packe of your Protestantes confederated or acquainted wyth Wiates conspiracie and open rebellion against their Prince and Countrie This is proued by their ovvne testimonie herafter with other wicked attemptes against the state of that time as they haue bene sithe wel neare against al the states and Prouinces Christened But of this you must needes heare more anone But it is a world to see the cunning winding of this Libeller for being ashamed as it seemeth or els in doubt of that which he had boldlie affirmed before now cometh to foist in a word to salue al as he thinketh and that is Anice shift That at their death they denied not their Q. c. And in such deceipt-ful cobling in of wordes he passeth no line lightlie without fraude But for answere herof we say that what they did at their death or the day after God knoweth but it is plaine that in their life they were notorious Rebels as most of that sect be And how manie of our men I pray you Sir of whos liues deathes so great nōbers can beare witnes denied their obedience or meeklie prayed not for the Q. at the verie place and tyme of their execution Euerie one of thē as they liued exemplarlie for dutie and loyal behauiour to al their superiours both temporal and spiritual so yeelded they their happie life and blood in al Apostolical patience peace and meeknes for the faith wherin they our countrie and al conuerted nations in the world were baptized for the verie same beleefe wherin th' olde glorious Martirs of Godes Church gaue vp their liues This Faithe this Church this Cause seuereth our true Martyrs from the notorious malefactors of the contrarie side And so giueth vs iust cause to cōplaine of persecution and th'enimie no reason at al of what number name obstinacie age or qualitie so euer they be that haue suffred for their Heresie THAT OVR PRIESTS AND CATHOLIQVE BRETHREN HAVE BEHAVED them selues discretlie and nothing seditiouslie ī 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. IIII. IN times of heretical regiment wher Politiques haue al the gouernment though Religion be sometimes pretended as a thing wherof they make their aduauntage for th' affaires speciallie entended yet indeed the first and principal care is of their temporal state so consequentlie of the Princes and their owne wel being in this life the lote wherof The differēt gouernment of Politiques and of true Christians they often preferre with Esau before the weal of the world to come the blessing of Iacob or the kingdome of Christ which is his reigne regiment spiritual in the Church the howse of his glorie our saluation in earth Contrariwise in Christian Catholique common wealthes the cheefe respect is euer was as it ought to be of the honor of God the good of holie Church the saluation of the soules of their people and so to passe through thes secular thinges as eternal ioyes be not lost and put in hasard In which difference of thinges you shal easilie perceiue that in the dayes of disorder errour the faultes done against the Prince or so said to be done are far more odious and punishable then what so euer is directlie done against God against the Common wealth then against the Church against the bodie then against the soule more adoe about Caesars tribute then about Gods due As in the time and regiment of Hieroboam when al the care was how to manage matters so The gouernmēt of Ieroboam that the kingdome of Israel might be seuered from Iuda and so established in it self that no spiritual vnion by worship in Hierusalem might reduce the deuided tribes to their former state againe and al thīgs tendīg to that reuniō were greuouslie punished but matters of faith religion wholie contemned In our countrie when God and his kingdome had the first place the terrene state the second as in truth it ought to be wher it is otherwise whatsoeuer is pretended Christ hath no place at al then were the crimes committed against God first and principallie punished as blasphemie schisme and such like and secondlie treasons and trespasses done against the Prince countrie whereof Q. Maries dayes and regiment may be an example when without the forgerie of new or false treasons the latelie named Archbishop and other principal heretiques being conuicted of cōspiracie open traiterous actions might haue iustlie suffered for the same but yet were rather burned for Heresie as for their more heinous crime and which a Christian Prince ought to regard far more then anie thing committed against his Regalitie But now and euer when the Superioritie temporal hath the preeminence the spiritual is but accessorie dependent and wholie vpholden of thother errour in Fayth is litle accompted of what so euer their pulpit men to make them selues and their patrons sport bral of such matters and al our doings endeuours and exercises of Religion are drawen to treasons and trespasses against the Queene them selues protesting in al their doings that they medle not with vs for our doctrine what-soeuer therby ether insinuating that our religion is true and in deed by the iudgement of their owne conscience not punishable or els that they care not for it nor what we beleeue no further then toucheth their Prince temporal weal wherin yet they wipe so hard as they draw blood For finding no errors heresies A nevv deuise of our Persecutors or false opinions concerning God his worship worthie to cōdemne vs of being ashamed of their statutes of new treasons as it seemeth they haue found out a new fault and a terme for the same not vsual ether in writers of our schooles and diuinitie or in their owne lawes which they cal trayterous assertions treasonable malicious opinions against the Q. as in a former like pamphlet euil affection or euil disposition towardes her Maiestie which is now the onelie and proper point they pursue against vs both in iudgement and writing For which as of late they haue put diuers to death so by the same they trie as they say whither Papistes be traytors or no and accordinglie to vse them And for better trial therof they propose vnto al men whom they list make away or otherwise indanger certaine demandes which in effect are thes that ensue Whether the Bul of Pius Quintus against the Q. Maiesty be a lauful sentence and ought to be obeyed by the subiects of England Demandes proposed to Catholikes for their intrapping Whether the Q. Maiesty be a lauful Q. and
see in what sort also Hiereboam king of Israel 3. Reg. 13 14. The exāple of Ieroboā a vvicked schismatick denoūced by a Preist had a special Prophet sent to him to denounce the intended iudgements of God against him and his posteritie for his schisme and separation of his people from the old anciēt true worship of God in Hierusalem and for erectīg of a new Altar in Bethel ī which al schisme and diuisiō from the Apostolike Sea is properlie prefigured and for creating of a wicked cleargie out of Aarons order I meane new hungrie base and inordered Priestes the paterne of heretical ministers thrust vp out of the aray and orderlie succession and creation of Apostolike Priesthood a crime so highlie afterward both in him and his stocke according to Gods former denunciation reuenged that none of his house was left to pisse against a wal Yet he fondlie sought to apprehend the man of God and to kil him for bringing this newes which he accompted high treason against his regalitie Ozias also The exāple of proude Ozias that vvould take vnto him the authoritie of Priestes or Vsia king of Iuda puffed vp with intollerable pride as the Scripture sayeth and not contended with his kinglie soueraigntie but presuming to execute spiritual and Priestlie functiō was valiantlie by Azarias and fourscore Priestes with him assailed and thrust out of the Temple by force At what time for that he threatned the Priests of God and resisted them with violence he was strooken with a filthie leprosie so not onelie thrust out of the Temple but by their authoritie seuered also from al company of men a special figure of the Priests power to excommunicate for Heresie as wel Princes as others in the new law and finally the regiment of his kingdome was committed to his sonne A cleare example that Priestes may vse armes represse impietie by forceable wayes wher it may serue to the preseruation of Religion and the honor of God But the office and zeale of good Priestes is notablie 4. Reg. 11 recōmended vnto vs The exāple of depositiō and death of Queene Athalia by Ioida the highe Priest in the deposition of the wicked Q. Athalia She to obteine the croune after Ochasias killed al his children onelie one which by a certaine good womans pietie was secretlie withdrawen from the massacre saued and brought vp within the Temple for seuen years space al which time the said Q. vsurped the kingdome til at length Ioida the high Priest by opportunitie called to him forces both of the Preistes and people proclamed the right heire that was in his custodie annointed and crouned him king caused immediatlie the pretēsed Q. notwithstanding she cried Treason Treason as not onelie iust possessors but wicked vsurpers vse to doe to be slaine with her fautors at her owne court gate Thus doe Priests deale and iudge for the innocent and lauful Princes when time requireth much to their honor and agreeable to their holie calling No man can be ignorant how stoutlie Elias being sought to death by Achab and his Q. Iesabel that ouerthrew holie Altars 3. Reg. 18 19. The executiō done by Elias the Prophet vpon many vvith deposition of Princes and murthered al the true religious that could be found in their land tould them to their face that not he or other men of God whom they persecuted but they and their house were the disturbers of Israel And slew in his zeale al the said Iesabels false Prophets fostered at her table euen foure hundreth at one time and so set vp holie Altars againe How he handled the Idololatrious king Ochozias his Captaines and messingers 4. Reg. 1 wasting them and an hundreth of their traine by fire from heauen til the third Captaine was forced to humble him self vpon his knees vnto him 3. Reg. 19. 4. Reg. 9 How he had commission to annoint Hazael king of Siria Eliseus a Prophet for him self and Iehu king of Israel so to put doune the sonne and whole house of Achab which therbie lost al the title and right to the kingdome for euer This Prophet and his successor Eliseus were so famous in this seruice of God for the chastisement of irreligious Princes that in holie writ it is thus said of the former He cast doune kinges destroyed them Eccle. 48. and plucked the honorable from their seates And of the second in the same place that he neuer feared Prince nor could be ouercome by anie And in an other place 3. Reg. 19 VVho soeuer escapeth the svvord of Iehu the svvord of Eliseus shal slea him By which examples of holie Scriptures we see first Illations consequents vpō the former examples that annointed and laufullie created kinges may be deposed secondlie for what causes they were depriued thirdly that as in the creation and consecration of kinges so also in their depriuation God vsed the ministerie of Priestes and Prophets as ether ordinarie or extraordinarie Iudges or executors of his wil towardes them For though nether thes Priests nor Prophets were superiours to their owne kinges or soueraignes in their temporal states and regiments nor Lordes or maisters of their crounes and kingdomes yet for that they held their dignities and soueraigne authorities of God and were bound to occupie and vse the same with what forces so euer they had to th'aduauncement of his Religion and to the true worship and honor of their supreme Lord and Maister as also to the benefit preseruation of his people in faith and feare of him the Priestes and Prophets that then had the principal and direct charge of mens soules and religion and were in spiritual matters superiors to their owne Princes rightlie opposed them selues in al such actions as tended to the dishonor of God destruction of religion and to the notorious domage of the soules of them ouer whom they did reigne and in the behalf of God executed iustice vpon such as contrarie to their obligation and first institution abused their soueraigne power to the destruction of true religion and aduauncemet of Idolatrie Heresie or such like abhomination In which cases and al other doubtes and differences betwixt one man and an other or betwixt Prince and people that Priestes and namely the highe Priest should be the Arbiter and Iudge and the interpreter of Gods wil towards his people is most consonant both to nature reason the vse of al nations and to the expresse Scriptures Deut. 17. For in Gods sacred law thus we read Si difficile ambiguum apud te iudicium esse prospexeris inter sanguinem sanguinem The subiection of al men to the iudgemēt of Priestes causam causam lepram non lepram c. If thou forsee the iudgement to be hard and ambiguous betwixt blood and blood cause and cause leprosie or no leprosie and finde varietie of sentences among the iudges at home rise and goe vp to the place which
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
as we read in the first of the Machabies of the Priestes infortunate fight against the heathen yet to make this a general rule as this Libeller doth that the Pope may no wayes vse the sword for defence of iustice or religion is most false and absurd The true vvay vvhich the Libeller should haue vsed for improuing the Popes actions in Ireland The true way of defence for English protestantes in this case touching the warres of Ireland and for impugnation of the Pope concerning his allowing or assisting the same should be in mine opinion not to affirme absolutelie as our fond most ignorant Libeller doth that the Pope may no way fight or take armes at al for that is against a knowen truth and not onely we but al Catholiques in the world wil therin stand against him but rather for condemnation of his Holines actiōs to proue that his cause was not iust her Maiesty not to stand rightelie excommunicate not any way to be an Heretique as Pius Quintus declared and consequentlie her subiectes in no case to remaine absolued from their othe and obedience of which pointes we may not at al dispute seing our defence is onlie general that the Pope may in some cases excōmunicate for some causes depriue and in many respectes fight and wage warre for Religion And it may be thought that the Protestants would neuer denie this but in regard of their owne particuler interest in some priuate case only For they wil not affirme neither doth it displease them as we thinke that Pius Quintus the last Pope was an Author of the late league and warres against the Turke The Popes vvarre against the Turke and had also his Captaines and banners displayed in that renouned battail against him by the same Against whos armes the Turke notwithstanding might as wel haue alleaged the Scriptures as now our Protestantes doe to make him put vp his sword For in truth if it be lauful for him to occupie his forces which God hath giuen him against the heathen that be no way vnder his iurisdiction much more may he employ them against thes whom he accompteth as Rebels to the Church which be properlie vnder his correction first in respect of their soules and then secondarilie of their tēporal goodes so farre as is requisite to their soules good Al which is most true euen in consideration of his Priestlie and Apostolical function onelie as is plane in Phinees whos priesthood was established vpon his zealous pursuing the enimies of God to death with his owne hand But further marking that the high Priestes of Godes people haue bene lightlie in al ages temporal Princes also and iudges of the world not onlie in spiritual but in worldlie affaires too ther can no doubt remaine but they may vse their forces temporal to the maintenance of iustice Gen. 14. Hebr. 7. Melchisedech the samplare of our new preisthood was both a Priest and a King and alwaies in the lawe of nature the eldest of the principal stockes were both Kinges and high Preistes In quaest Hebrai Priestes may make vvarres for iust occasiōs as S. Hierome witnesseth So is it plane that Noe Abraham Isaac Iacob and the like had the rule spiritual and temporal ouer their families and people And so likewise in the lawe Moyses was both the highe temporal officer and also a cheefe Preist Hely iudged not onelie in temporal but spiritual causes fortie yeares together Finallie the Machabees Iudas Ionathas Simeon and others were both godlie high Preistes wise iudges in politique and valiant captaines in martial affaires Euen so the cheefe Bishops of Christes Church our supreme Bastors in earth by Gods prouidence and by the grauntes of our first most christian Emperours and kinges and by the humble and zelous deuotion of the faithful Princes and people afterward haue their temporal states dominions and patrimonies wherby they most iustlie hould and possesse the same and are therby lauful Princes temporal and may most rightfullie by their soueraintie make warres in their owne or other mens iust quarel as occasion shal vrge them therunto The Popes temporal iurisdiction most lavvful and firme And whatsoeuer the enimies of Gods Church and Sea Apostolique doe barke or blaspheme against the Popes high preeminence in thes thinges as they doe no lesse in deed against al spiritual Soueraintie their is no King nor man in Christendome that hath better title to his state or so manie yeares of prescription for rightful possession or so long and sure protection frō God in such infinite mutabilitie of states and kingdomes or such great likelihood of cōstancy and continuance as hath the temporal state of the Sea Apostolique For as for the spiritual function and power therof it shal not faile til the day of iudgemēt though to vse S. Augustines wordes Heretiques neuer cease to bay and barke on euerie hand round about it Li. de vtil credendi And as thes humane succours of temporal thinges be often necessarie for the Churches peaceable regiment and the dooble honor due to the cheefe Pastors of our soules so the free gift of such thinges by deuout Princes and people is maruelouslie commended in the example of Barnabas and others who of deuotion sould their landes goodes and dedicated the price therof to Gods Church by the disposition of the Apostles humblie laying the same doune at their feete As on the other side the prophane persons that disdaine such honours and liuelihoodes of the Church and seeke to defraud her of the same may be warned by the terrible death of Ananias and Saphira which they suffred by S. Peters word for their like sacrilegious fact conceipt For if thes were thought worthie to be thus excommunicated seing it was an excommunication according to S. Augustines iudgemēt and withal were so extremlie punished corporallie Lib. 3. ca. 1. cont Parmeni for witholding vpon pretence perhaps of a litle better consideration of their necessitie to come a peece onely of that which they promised to God before in the Churches behalf and yet was not actuallie bestowed How much more doe they deserue excommunication and death or rather damnation perpetual that endeuour to spoile the Mother and Mistres of al Churches in the world of her prerogatiue and patrimonie and sacrilegiouslie to robbe her not of some part of their owne giftes but of al that by the deuotiō of others the first and most faithful Princes hath bene for the honour of Christ and his cheefe Apostle with great alacrity and good wil bestowed that way The which almes and patrimony dispensed by the godly prudence and charitie of the Apostolique Bishops redoundeth more to the auaile of Gods Church and the poore therof to Christes honour and to the benefite of al Christianitie be it spoken without comparison to the honour of God alone thē anie temporal Princes patrimony liuīg though many of their worldly habilities be farre greater thē any Popes are or
religion deuotion conscience fidelitie honour and honestie for therin the difference decay from the old maners in al estates is too notorious and lamentable to behould Neuer so much iniustice neuer so much extortion neuer so much theft neuer so much pride ebrietie glottonie riot and al other sinne and abhomination But onelie as though he knew no other world or heauen but this he profanelie and proudlie in sondrie places of his litle booke maketh repetition of their good lucke in this life of their abondance in wealth of their long peace of the fruitfulnes of their feeldes euer since the Popes Curses Much like to the irreligious Tirāt that neuer liked his lucke better then after he had committed sacrilege and robbed sacred thinges So this triumphant Libeller braggeth Prophane bragges of the Libeller That the Queene hath reigned as long as three Popes fiue times as long as Queene Marie her sister in such felicitie that anie other Prince of Christendome vvould be glad to haue some peece of her good fortune Which tooto prophane and proud cogitations and comparisons of this writer we wil not attribute to her Maiesty or to her prudent Councelours who haue yet more feeling and sense in such thinges then to make so much of a few years moe or lesse reigne and other terrene felicitie that either her Maiesty should pronounce of her self as surely she wil not the wordes of that mistical woman of the Prophet Esay Cap. 47. I sit a Queene and vvidovve I am not and mourning I shal neuer see Or that her wise Councellours should admire her happines for this thing and second her with such applause as the people vsed to Herode in the height of his arrogancie and proud proposition Voces Dei Act. 12. non hominis They are al to wise I say ouer wel experienced to doe or say thus for they knowe the iudgementes of God incontinentlie folowing They are not ignorant that before ruine the hart is exalted Prou. 16. They can not forget the variablenes and inconstancie of mortal thinges The vanitie danger of continual prosperitie with the sodaine fal of verie fortunate persons They haue redde of Policrates king of Samos whos prosperitie being extraordinarie he was by his frendes speciallie by the king of Aegipt aduised to procure to him self some greefe and alteration of fortune lest some memorable calamitie should in the end ensue as indeed ther did Which exāple S. Gregorie Nazianzen thinketh in this case worthie to be remembred They can not but esteeme S. Austens iudgement of good credit in this matter who thinketh that nothing is more dangerous or vnlucky to a Christian then to liue long in continual prosperity Wherfore al this vanitie and triumphant florish proceedeth only from the vaine of our Libeller The vanitie of the Libeller who is one of that popular stāpe which in the Psalme blessed the people that had their barnes and butteries ful Psal 143. their sheepe pregnant their cattle faire and fat al void of ruine care and clamour where Christian men must measure their matters otherwise and say with the Prophet Beatus populus cuius Dominus Deus eius that people is happie whos Lord and master is God without whom and out of whos house which is the Church al humane felicitie is but matter of more damnation and truelie wher it is extraordinarie euer a very sore signe of euerlasting perdition Which we doe not say for that we accompt not this terrene felicitie a great benefite of God oftē times as wel to priuate persons as speciallie to Common wealthes VVorldlie prosperitie or that we recken this few yeares prosperitie of our Contrie anie thing comparable to the constant honour and felicitie of our Forefathers dayes but for that it maketh no certaine nor often no probable proofe of Gods fauour towardes them that enioy the same Luc 10. being lightlie common to good and euil though of the two more ordinarie to the wicked and worser sort then to the better because Lazarus often receaueth euil in his life as the gredie glotton doth the contrarie Yet our Libeller thought it a good popular perswasiō to the vulgar sort of men that haue fastened their eyes hartes onelie on thes presēt delites cōmodities neuer thīking on the life to come But now we must goe further with this vaunter and be bold to tel him that our Countrie is in no such blessed state The ease is examined vvhether England be novv in vvordly prosperitie or no. as he would make the silier sort at home or strangers abrod that feele not our miseries to beleue For though a few persons in respect of the rest not surelie the third man in the Realme hauing giuen them selues to folow the present condition of thinges and putting their conscience reason and religion to silence to be partakers of the pleasures and commodities which ther the world yeeldeth by the spoile of infinite Catholiques honest innocent men of al sortes are aduaunced to riches and degree and doe recken their present state a terrestrial Paradise feeling their owne wealth and not regarding other mens woe yet in deed knowing as we doe that the farre greater part of our Countrie of al degrees are brought to ruine miserie or extreme danger and desolation as wel them selues as their posteritie for the raising of others vnto this pleasure plentie and felicitie which they haue now for some yeares enioyed we must needes confesse and testifie that the bodie of the Realme generallie was neuer in such extreme miserie First and formost for the Cleargie which was and is in truth wher soeuer it remaine The old Catholique Cleargie and ought to be in al Christian common-wealthes the first and principal order of honour and in ours for number learning wisdome and excellencie of al kindes inferiour to none in Europe it is wholie destained and destroyed as the world knoweth the cheefe Prelates Bishops and others al spoiled of their dignities and liuelihoodes thrust into prisons forced into banishment til by manifold and long miseries they be almost al wasted and worne away Thes then so manie so notable and so worthie for whom both God nature and their place of birth doe chalenge a part of this so much praised prosperitie feele none of it but for mere conscience and confession of that truth which their holie predecessours laid and left with them In depositum haue lost their terrene lot ether are dead or haue passed so manie yeares in miserie as thes other good felowes their intruders haue liued in ioye and felicitie who in deed are Filij hominum The nevv Cleargie qui nubunt nubuntur that is certaine fleshlie companions vnordered Apostataes and contemptible ministers who entering into the right and roomes of others prouided not for them doe thinke al faire wether in England and haue good cause to like of the lucke of thes later yeares which maketh
with the rebellious states of Flaunders In Flāders or with the Apostata of Colen or other their correspondents wil come they partelie perceaue and may acknowledge therī as al other wise mē doe the mightie iust and prouident hand of God The secret miserie of English Protestātes When our Protestantes consider of thes thinges deeplie and attend the issue of al their extraordinarie proceedinges and as men out of al aime now and compasse of their intended cours can goe no farther without desperate ouerthrowe and hazard of al what miserie they may be in let wise men iudge how so euer thē selues couer their perplexed cogitations from the vulgar sort by telling them of faire wether and of their plentie of corne and cattle long reigne and prosperitie of her Maiesty aboue al Popes and Princes of her daies But the origine of al the former dishonorable desperate plottes and of the extreme feares and miseries The true origine of English miseries they manie wayes shew them selues to be in and indeed are notwithstanding the pretence of their prosperitie is their first fal from the God of their forefathers and the alteration of Catholique religion into this Caluinisme or Atheisme by which our Realme hath so long perished Though this Libeller and other English new writers no wiser nor better then Children or Beares that are offended with the roddes stones or staues wherwith they be beaten nether looking a◠the cause nor cheefe author of their punishment attribute their trobles or apprehended feares to the excommunication and to the godlie endeuours of Catholique Priestes instructing the people peaceablie to their saluation And how much this forsaking of holie Church Faith and communion of al Christian people displeased God and how vnwiselie it was done in respect of the temporal state and safetie of our Prince Countrie the same Lord God hath in their owne daies that were the authors therof reuealed as otherwise natural reason and experience if they were neuer so voide of conscience and religion might haue foretold thē But alas their owne particular aduauncement and infinite ambition which they thought should not haue so free cours if the old state of religion had continued ether brought them into errour of iudgemēt as it commonlie happeth or els which is no rare case nether made thē against their owne knowledge folowe that which was so pernitious both temporallie and spirituallie For who could not see though his iudgement reason Al mutations dāgerous but especially of Religion or reading were neuer so smal that al great alteratiōs in Common weales are dangerous Let but an attempt be made to change your temporal statutes and national lawes into the ciuil lawes change but your customes that now you be guided by in manie thinges change your forme of gouernment which is now a Monarchie into an other kind of regiment what infinite broiles would it bring But ther is no alteration so perilous as of Religion and of that Religiō which was planted by our first Apostles receaued from the mother Church of Christendome confirmed by miracles approued by al the lawes councels customes and tribunals of the Church for to be the only true worship of God and consonant to his sacred word wil. What counsaile could be more dangerous in the world then this They could not but thinke that the subiectes of the Realme so manie of them being Catholique so latelie reconciled to the Church and by publique Ambassie othe and promis to his Holines aduowed neuer to fal againe into Schisme could not but be much discontented They could not but see what hart-sore it would be to al thos that depended on the old honorable Cleargie to behold the depriuation and imprisonment almost of the whole order and an other fleshlie company intruded into their roomes whom no man almost liked of and sith are more and more taken and proued to be the filth of the land They were not ignorant that the Pope and Sea Apostolique now the secōd time so contemptuouslie forsaken could ether of conscience or dutie to his flocke or his owne honour The peril by excōmunication not vse one time or other the rodde of the Churches discipline which is Excōmunication against the offendors which how so euer they thought by errour of Religion they might contemne by power withstand yet they could not be so farre ouerseene that such Censures by which manie a mans conscience at home might be perced and of which anie forreine Prince abrode as time and aduantage serued him would perhaps make his profit might not seeme to them verie like to breed more trobles then were to be wished They looked not wel about them Consideratiōs against change of Religion in England if they foresawe not that their defection from the Pope who is most dearlie cōfederated with al the Catholike and mightie Kinges of Christendome might not breed a great alienation of their hartes from vs and an occasion of much inconuenience and danger to our Countrie Their wisdomes and experience of the diuers bloody conflictes foughten in our Fathers dayes for religion in Zwicherland and in our Countrie in K. Henrie the 8. and K. Edvvard the sixt late daies and the doubtful euent of such thinges might haue forewarned them of the like that might fal and sithence haue fallen as wel in England as Ireland where al the Countrie being in good wil Catholique they might easilie perceaue with what a general torment of conscience and danger of ciuil warre the new Religion were to be enforced vpon them Feare is neuer a sure nor long keeper of his maister And because no Prince ruleth his subiects so securelie by force and feare as by loue and liking how could they not conceaue that al Ireland and a great peece of England was euer to be interteined in subiection by power and plaine awe nothing by loue and sweetnes And which is of more perilous sequele in this case and ought most of al to haue bene by them foreseene is that the diuersitie of religion ioined with the censure and sentence of the Sea Apostolique may make such alteration in the opinions of manie otherwise most loial subiectes that diuers may seeme to obey onelie of feare and nothing of consciēce Which conscience of the subiectes doubtles is the onelie sure piller of the Souerains estate They should haue foreseene how manie persons of honour and qualitie for freedome of conscience and other discontentmēt grounded on religion were like to flie into forreine partes who might by zeale or miserie be so irritated against the causes of their banishment and occupiers of their liuelihoodes that their absence might proue dāgerous to their enimies state Whom they can not represse by calling them Fugitiues or such like names of vulgar reproch for that terrefied not the noble Prince Henrie the seuenth K. Henry the 7. grandfather to the Queenes Maiesty for pursuing the cruel Tirant and vsurper Richard the third whom he
the conducting of them to life and peace euerlasting and the temporal perteineth principallie to the good and trāquilitie of this trāsitorie life comparing thē both together it must needes be cōfessed that the spiritual is the higher nearer and liker to the Soueraintie of God ouer his reasonable creatures thē is the terrene power or Humane creature as the Apostle here termeth the King his presidēts 2. Pet. 7. So as euerie power both spiritual and temporal being of God as S. Paul teacheth and obedience and subiection due to both in their kind though in seueral subiects causes and respectes yet is it most cleare that of the two the ecclesiastical power and regiment is more excellent In respect wherof S. Ignatius The subordination of the tvvo povvers according to S. Ignatius giueth this order in honoring and respecting our superiours Honour God the author and Lord of al and the Bishop as the Prince of Priestes being the Image of God and holding his Princedome of him and his Priesthood of Christ Epist ad Smirnē And after him you must honor also the King For none is to be preferred before God nor equal to him nor more honorable in the Church then the Bishop exercising the Priesthood of God for the saluation of the vvorld Nether is anie equal to the King in the hoste or campe procuring peace and beneuolence to the other Princes vnder him For he that honoreth the Bishop shal be honored of God and he that dishonoreth him shal of God be dishonored For if anie man rising against the king is vvorthie of damnation hovv can he escape Gods iudgementes that attempteth anie thing against or vvithout the Bishop For Priesthood is the cheef and somme of al mans good vvhich vvho so euer disgraceth dishonoreth God and our Lord IESVS CHRIST the chefe Priest of God c. And if anie man list farther to see what the olde Christian Emperours thought and acknowledged in this matter The opiniō practise of old Christian Emperours in this cause and how they behaued them selues towardes Gods priestes in al causes of religion and spiritual affaires and with what honour priuilege and prerogatiue they respected their persons and holie calling euen in temporal causes let him reade Zozomenus how Constantine the great behaued him self towardes the Bishopes in the first Councel of Nice Li. 2. ca. 2. trip and S. Augustines 162. epistle of the same Emperours contentment to aske pardon of the Bishopes for taking vpon him to deale in the Cause of Caecilian properlie perteining to them S. Ambrose epistle 32. of Valentinian the elders lawe that in ecclesiastical causes none should iuditiallie deale that were not of the same order The like he writeth of the Emperour Gratians behauiour in the Councel of Aquileia And to be breefe let him reade the Emperour Iustinianus sixt constitution wher he both putteth the true difference betwixt the Priesthood and the Empire and preferreth that before this saying thus The greatest giftes of God among men Auth. Quomodo oport Episcop c. in p. is the Priestood and the Empire of vvhich tvvo the former hauing the administration of diuine thinges the other of humane both proceeding of one beginning doe adorne mans life c. And thus it is euen in thos Countries where the Church and Ciuil state concurre in one common wealth wher like as the Prelates be in some respect and causes subiect to the temporal Prince so againe the Prince and state reciprocallie in spiritual matters are obedient to the Church Prelates ether of them deferring due honor to the other but the spiritual souerantie euer preferred among the faithful though for worldlie power force and glorie most necessarie to keepe the people in awe order kinges doe lightlie exceed the other Which exterior shew and splendour of Prince the Prelates of their seueral dominions doe most humblie by al seruice and office manteine But now for the Pope cheefe of al Bishopes and Christian people being in respect of his temporal state subiect to no Prince nor Potentat of the world and for his spiritual dignitie and iurisdiction farre passing al the Prelates of particular Churches and prouinces his principalitie being in nether kind subiect or subalternate to anie other he must needes be greater and more pearles without al exception and limitation And though his state and authoritie temporal be not holden nor chalenged by Gods expresse lawe immediatlie of him as the spiritual supremacie is The prouidēce of God for the Popes tēporal povver which he hath and holdeth immediatlie and directlie of Christ yet it is Gods great prouidence that sith the Emperours and Kinges haue bene christened and submitted them selues to the obedience of Christ and his Church that the cheefe Bishop should for the honour of Christ and his high dignitie be made free from al subiection by the Princes and Emperours owne grauntes be possessed of the capital Citie of al the world Which could neuer haue bene brought to passe nor so manie worlde 's continued in the reuolutions changes and ouerturninges of so many kingdomes states great Monarchies round about him had it not bene done by Gods special pleasure ordinance to the end that being subiect to none he might with more libertie lesse danger and greater indifferencie doe iustice to al and vse discipline without feare or respect of persons as wel towardes great as smal Which if he were subiect to some secular Princes as most other Bishopes are could hardlie be done In which case also some of our ignorant Heretiques as among other this Libeller be so vnsensible that they sticke not to alleage the saying of S. Paul Absurd allegatiō of S. Paul by the Libeller Rom. 13. That euerie soule must be subiect to superiour povver to proue therbie as it seemeth that the Pope should be obedient to our Queene or to some other particular king As though euerie person should be subiect to euerie power or to anie other then to him that hath superioritie ouer him or in anie other matters then wherin he hath superioritie may commaund Or as though God had onelie ordeined secular power and commaunded al obedience therunto and not appointed spiritual power and prelacie with charge of subiection vnto the same also With such grosse felowes the Church hath to doe that nether haue sense reason nor religion and which alleage that for obedience to earthlie powers onelie which ether in expresse wordes or by necessarie sequele much more commendeth subiection to spiritual powers As with like blindnes the man also alleageth this our Sauiours sentence The Kinges of the Gentils haue rule over them Luc. 22. but you not so to proue that Popes should arrogate no temporal authoritie but feede onelie as he saith Peter did and manie of the next Popes after him Which he would neuer haue cited if he had knowen that hereby onelie al tirannical domination vsed among the heathen Princes