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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19623	A short declaration of the ende of traytors, and false conspirators against the state & of the duetie of subiectes to theyr soueraigne gouernour: and wythall, howe necessarie, lawes and execution of iustice are, for the preseruation of the prince and common wealth. Wherein are also breefely touched, sundry offences of the S. Queene, co[m]mitted against the crowne of this land, & the manner of the honorable proceding for her conuiction thereof, and also the reasons & causes alledged & allowed in Parliament, why it was thought dangerous to the state, if she should haue liued. Published by Richard Crompton, an apprentice of the common lawes. Seene and allowed.	Crompton, Richard, fl. 1573-1599.	1587 (1587)	STC 6055; ESTC S109080	31,136	50

truth as God shall helpe them and the contents of the Booke wherein they are to consider that in thys booke are contayned Gods euerlasting trueth hys most holy eternal word whereby we haue forgyuenes of our sins and be made inheritors of heauen to liue for euer with Gods angels and his saynts in ioy gladnes And in the same Booke is contayned also Gods terrible threates to obstinate sinners which wyll not amend theyr liues nor beléeue the trueth of Gods holy word and the euerlasting paine prepared in hell for hypocrites vayne swearers periured persons false wytnes bearers vniust condemners of innocent and guiltles men and for them which for fauour hyde the offences of euill dooers that they shoulde not be punished so that whosoeuer wilfullie forsweareth himselfe hauing taken an othe as is aforesayd doth vtterly forsake Gods mercy goodnes and trueth by the merites of Christes death and whatsoeuer he hath deserued for vs. They refuse forgiuenes of sinnes promised to all penitent sinners the ioyes of heauen the company with angels and saints for euer Al which benefits and comforts are promised to true Christian persons in the Gospell and they so beeing for sworne doo betake thē selues to the deuils seruice the father of all lyers falsehoode deceipt and periurie prouoking the great indignation and curse of God against them in thys life and the terrible wrath and iudgment of our Sauior Christ at the great day of the last iudgment when he shall iustly iudg both the quicke and the dead according to theyr workes For whosoeuer forsaketh the trueth for loue or displeasure of any man or for lucre or profitte to hymselfe doth forsake Christ and with Iudas doth betraye him and although such periured mens falsehood be now kept secrete yet it shall be opened at the last day when the secretes of all mens harts shall be manifest to al the world and the trueth shal appeare and accuse them and theyr owne conscience with all the blessed company of heauen shall beare witnes truely against them and Christ the righteous iudge shall then iustly condemne them to euerlasting shame and death Thys sinne of periurie almighty God by the prophet Malachy dooth threaten to punish seuerely saying to the Iewes I wyll come to you in iudgment and I wyll be a swyft wytnes and a sharpe iudge vpon sorcerers adulterers and periured persons Which thing to the Prophet Zacherie almightye God declareth in a vision wherein the prophet did sée a Booke flying in y e ayre which was 20. cubits long 10 cubits broad God said then to him this is y e curse that shal goe forth vpon the face of y e earth for 〈◊〉 〈◊〉 false swearing periurie and thys curse shal enter 〈◊〉 〈◊〉 house of the false man and into the house of the per●●●…ed man and it shall remaine in the middest thereof consume euen thé timber stones of the same Thus you sée how much God doth hate periorie and what punishment he hath prepared for false swearers and periured persons It is commanded by the law of God that none should take his name in vaine for the Lorde wyll not holde him guiltles that taketh his name in vaine and how can a man more deepely offende against that law then when he sweareth and taketh God to witnes that he will say trueth and yet setteth forth falshood and couereth the trueth and as the offence of periury is detestable before God so are the offenders therein subiect to the punishment of the Law of this Realme For by a statute made in the 3. yéere of the Raigne of the noble king Henry the seauenth it is ordayned that the Iustices afore whom such men are sworne haue power to impanell a Iurie to enquire of their consealinge whereof if they happen to be indited conuicted they may impose such fines vpon them as to theyr discretion in that behalfe shall séeme conuenient besides thys none of them shall afterwardes be receiued to giue testimonie in matter of trueth nor bee put in Iuries for tryal of any cause so much doth the law detest their vniust and wicked dealinges to their vtter reproche and discredite for euer Wherefore as they wil shew them selues to feare God to aduaunce his honour to tender her Maiesties seruice the Common wealth of thys Country auoide the daunger of Law and desire that the world may continue in that good opinion which it hath conceyued of their vpright and iust dealing so they are to indeuour themselues to discharge there dueties in the thinges to be committed to theyr charge FINIS The happines of this state First for the light of the gospell For so gracious a Queene Deut. 15. 17 For this cōmō peace so long continued For thys her Maiesties mercifull and gracious gouernmēt For that her maiesty is assisted with graue sage most wyse and honourable Coūsellers Fruites of their trauel to the commō wealth There is a most happy state wher wysemen rule Eccle. 10. Prouer. 11. Myserable state of other Coūtries Enemies to this gouernment They are not worthy to liue vnder so gracious a Prince Her Maiesties greefe for her kindenes to be so vnkindly recompenced by false traytors conspirators Causes of comfort to her Maiesty not withstanding these often conspiracies Not lawfull for the subiect to enter into the examinacien of matters appertaining to the Prince What good things doo proceed frō her Maiestie Her highnes is most studious to set forth the honor of God She dooth ordaine good lawes She is desirous that Iustice shoulde bee equally ministred Shee is merciful to offenders Shee is liberall to wel deseruers Careful to defend her Countries from forraign inuasions No newe impositions layde on her subiects Desire of alteration of religion is cause of these conspiracies Not lawfull to rebel for religion whatsoeuer it be Iohn 18. Math. 26. 52 Frasmus Nota. 1. Peter 2. Subiects must submit themselues to euery ordinaunce of the prince yea though against the word of God they be made Examples of such as haue suffered for conspiring against the state vnder collour of Religion Rebellion in Lincolneshyre 28 ● 8. Doctor Makerell Folio 140. Rebellion in the West parts Syr H. Arundell Ibidē 155. Wyatt Ibidē 165. Northern rebellion ●● dē 192. Decimo tercio Elizabeth Arden Parry Earle of Northumberland L. Pagget Charles Paget Throgmorton Shelley Faile of Northumberland Babington Iesuites Cato Princes not spared which haue opposed themselues or laidhāds vppon the L. annointed Hall fo Confirmation by authority of Lawe in this proceeding Dyer 145 Dyer 14 Bro 32. 4 Ma 25 Ed. 3 Bro 24 1 Ma. Scotish Queene not exempt from the sensure of our lawe though she were a Queene Ecclesia 10. Not lawfull to wish euil to the Prince Samuel 1. Not lawfull to lay violent handes vppon the Prince 1 Sam. 26 2. Sam 1 Not lawfull to murmer against ruiers Examples of the purishment of murmerers by God Nu 11 12 Num 16. Punishement of rebellion of gods hand ● Sam. 15 17 2 Samuel 18 2 Samu 17. 2 Samu 20. The Subiect of the wicked Prince may not rebell Pro. 1. 6 2. Para. 2. Iob 34 Osee 13. Prou 21 Esdras 7. Subiects must be obedient Rom 13 Wisdom 6. Damnation No difference betwyxt the christian prince the heathen touching submission to higher powers Ioh. 19. 6 10 Subiects must pray for theyr Rulers 1. Timo. cap. 2. Hethen Princes prayed for Baruck 1 Tyrant Princes prayed for We must pray for her maiestie For her most honorable Coūsell Pray for our selues to be true subiects The prime and commō wealth preserued and maintained by lawe and execution of Iustice Princes are ordained to gouerne No commō wealth where thereis not superioritie in gouernement Cicero de legib ' li. 3. There must be good lawes to gouerne by Iustice must be execused otherwise neither Prince nor Lawe auaileth Exod. 20. Law of the tenne Commaundements Exod. 19. By God power is giuen to Princes to make good lawes Prou 8. Peter 2. Lawe of Nature Cicero lib. 2 de legibꝰ Lawe of Nature Osorius 178. Definition of lawe generally Musculus 76 Lib primo Cicero Commodities of law Anacharsis Lawes are compared to Spiders webbes Aristotel The Sun is not more necessay to the world then good lawes to the commō wealth Profits of lawe Rom. ca. 13 Lawes are terrible to offenders but comfortable to wel dooers Lawes can not be sufficiently praised The miserable condition of people that liue where no lawes be The happy state of people that liue vnder good lawes 9. H. 3. ca. 28. The honorable law of Henry the thyrd 42 Ed 3 14 E 3. ca 4 sta 1. The Iustice shall not lett to do iustice for anye comman dement of the Prince Prince sworne to maintayne lawe Cicero Lib 3. de legibꝰ minysters must be appointed to execute Lawes 1. E. 3. ca 16 What men may not be Iustices Fcc. e 10. What men men ought to be chosē to bee Iustices what they must doo Property of a Iustice Perenesis Isocrates Nota. Euery Iustice is sworne to doo Iustice 13 R. 2. The Iustice doth sit in the place of God Deu. 1. His dutye in Iudgment He must take no rewardes to do Iustice Pro 17. He maye not saue y e wicked nor condenme the Iuste Lib primo in fine Thoffice of the Iustice in causes brought a fore him in iudgment Deu 16 Deu. 16. Euerye good man must haue care to leue after him a commendable memory of his good actes Duty of Iurors Iurors are sworne to doo truely What consideration men ought to haue which take an oath Mala 3. Punishment of per iurie by God Zach. 5. 3. H. 7 Cap. 1. Punishment of Iurors by the law for conseling of the truthe nota

is not executed Almighty God therefore knowing in his euerlasting wisedome and prescience how necessary good and holesome lawes and the execution thereof should be to rule his people after they had béene both before the vniuersall floodde and by manie yéeres after gouerned by the law of nature did giue the Law of the tenne Commandements in the Mount Sinay wherein is first contained our duetie to God and next to our Neighbours and also did ordeyne Kinges and Magistrates to rule and correct them by the same and other lawes as in the Booke of Exodus and sundrie other places of the holie Scripture appeareth he gaue also power to Princes to make good lawes for the preseruation of their kingdomes Countries and seignories and for the politique regiment of their Subiects as it is written in the Prouerbs of Salomon Through me Kinges raigne and Princes make iust Lawes which Lawes must bee consonant and agréeing or at the least not contrarie to the Lawe of God For woe is threatned in the Scriptures to them that make vnrighteous Lawes too harde for people to kéepe and withall did giue speciall commaundement to the subiects to submitte themselues to theyr Lawes and ordenaunces as S. Peter doth tetifie as is afore remembred Now touching what thing lawe is some define it thus Lex est summa ratio intua in natura que iubet que faciendo sunt prohibetque contraria that is The Lawe is the highest reason grafted in nature that commandeth the thinges which are to be doone and forbiddeth the contrarie And Cicero in his second booke de legibus affirmeth Legem neque sapientissimorum fuisse sententiam neque hominum ingenijs excogitatam neque scitum esse populorum sed eternum quiddam quod vniuersum mundum regeret imperandi prohibendique sapiencia that is the Law was neither y e iudgment of y e wisest neither foūd out by mans wit nor established by the people but a certaine euerlasting thing which should gouerne y e whole worlde by wisedome to command and to prohibite which saying rather séemeth to be a diffinition of y e Law of Nature then of the Law generally after the opinion of Osorius Lex est recta ratio deterrens a flagitijs et ad studium honestatis impellent That is the Lawe is the perfect reason fearing men from euill and wicked actes forcing them to the studdie of vertue and good things And Musculus in his common places saith That Law may be said to bee reason rule and sentence which is strengthened with authoritie and Iustice whereby are commaunded such things as are to be kept and performed and such thinges as are to be auoided are forbidden which me séemeth is very aptly saide Nowe touching what iustice is Bracton saith Iusticia est constans et perpetua voluntas ius suum cuique tribueus that is iustice is a constant and perpetual will to yéelde to euery one his right he calleth her constant because she is not mutable perpetual because she shal neuer decay touching the qualities of lawe Tully saith that Leges sunt fundamenta ciuitatum sunt humani generis praesidium atque regimen quibus homines astricti abstinēt iniurijs et faciunt hōmines mitiores ac valde exultantes repremunt legum habene That is the lawes are the foundations of Citties the safegard and gouernours of mankind by which men being bound abstaine from iniuries they make men gentle the reignes of law doo greatly bridle and restraine the proude and haughty persons And yet Anacharsis the wyse Sythian was wont to say that Lawes are made like Spyders webs wherein the weakest moste séeblest beastes be catched and stick fast but the strongest breake out so lawes bynd the poore and meane persons but the rich cubbes escape vnpunished but thys is not the default of lawe which is indifferent to all but of them that haue the law in gouernment The same is not more necessary to the world sayth Aristotel thē good and holesome lawes are for the preseruation of the weale publique and surely he sayth true for as the sunne by hys naturall heate and influence doth comfort preserue and mayntaine euery lyuing thing hearbe plant and trée and giueth vertue and strength to them whereby they yéelde fruite in theyr due time according to theyr kindes and properties necessary for mans vse so doo good and holesome lawes preserue and maintaine the state of euery kingdome and common wealth for by law the honour of God is aduaunced Traytors rebelles and false conspirators the mortall enemies to enery Common wealth as the Poet sayth Regnorum pessima pestis seditio are cutt off whereby the Prince sitteth the more sure in his royall seate By execution of iustice we possesse our liues our wyues our children our landes our goods and what soeuer other things we haue when murtherers théeues robbers and other offenders haue theyr deseruing By law common peace and quietnes is maintayned if there were no lawe there wold be no order if there were no order al things would be confounded as the Scripture sayth vbi nullus ordo ibi est confusio The law of it selfe is an honourable thing it hath no desire of reuenge it doth carry an indifferent mind to all sortes in poynt of Iustice it oppresseth none it is not angry wyth any it coueteth no mans life goods nor landes it is induced only for equities cause to punish and redresse wronges and iniuries it hateth none for it knoweth not when nor vpon whōe it should be reuenged it condemneth none without premonition or forewarning to speake for himselfe It generally forbiddeth all men to doo euill it threatneth to all reuenge which doo transgresse her preceptes like as the bridle and the spurre driueth and constrayneth the horse swyftly and well to performe his iurney so do good and reasonable ordinaunces lawes lead direct men to vse good manners and conditions and thereby to honour dreade loue and serue God vertuously to liue among their neighbours in continuall peace and tranquilitie in firme concorde and agréement in a vnitie of wyll and minde and in sincere loue and charitie which thing duelie to performe is not gyuen to mankinde immediatly and onely by nature as is gyuen to all other creatures which are by nature constrayned to doo and to liue after theyr kindes but by Gods reasonable ordenaunces to instruct and direct men to the same the law induceth the good subiect to be true and faythfull to hys Prince and soueraigne Gouernour it encourageth him to doo well whereby he increaseth in wealth and enioyeth the fruites of hys owne indeuour The Lawe is terrible to offenders but comfortable to well dooers as S. Paule sayth The Magistrate is not fearefull to them that doo well but to them that do euill Wylt thou be without feare of the power saith S. Paule doo well then and so

Princes person Howe often doth almighty God by hys Prophet Dauid say as is aboue sayd Touch not mine annoynted as though he should say Forasmuch as I haue placed her in the kynglye throne of thys Realme and haue appoynted her to rule and gouerne my people looke thou touch her not lay no handes on her offer no violence vnto her personne for I haue annoynted and consecrated her to that office and function I finde in the first Booke of Samuell where Dauid was vrged by hys men to haue kylled Saule a great and mighty Prince and yet out of the fauour of God a mortall enemy to Dauid of whom almighty God so often sayth I haue found Dauid a man euen according to my hartes desire but what did Dauid dyd hee laye hys handes on hym no he made his prayers to almighty God saying Lord keepe me that I lay not my hands vpon my master the Lordes annoynted for as surely as the Lord lyueth except he discende into the battayle and there perish or that hys day become to dye or that the Lord doo smyte hym the Lord bee mercifull to me that I lay not my handes vppon the Lordes annointed and so they departed without dooing any hurt to Saule I find also in the same Booke that Dauid and Abysay hys seruaunt at an other time came into the Tent where Saule was fast a sléepe and Abysay sayde vnto Dauid Forasmuch as the Lord hath deliuered thy enemy Saule into thy handes at thys time suffer me to strike him but once with my speare and I wyll not smite him the second time Meaning to haue kylled hym euen at the first blowe but Dauid sayde destroy him not for who can lay his hands vppon the Lordes annointed and be guiltles for as sure as the Lorde lyueth except he discend into the battaile and there perish or that the Lord doth smyte him or that hys day become God forbidd that thou shouldest lay thy hande vpon the Lords annoynted and so they departed without dooing any hurt to him I finde also in the History of Kynges that an Amelekite taking vpō him the death of Saule whom he found dead brought his Crowne of Gold vnto Dauid because he thought thereby the rather to perswade Dauid that hee was the man that had slayne Saule and hoped to haue had some great rewad for hys labour whē Dauid did sée the Crowne and did knowe that it was Saules Crowne he rent his clothes and wept saying to thys Amalekite How is it that thou wast not afrayd to laye thy hand vppon the annointed of the Lord to destroy him as truely as the Lord lyueth forasmuch as thy owne mouth doth witnes against thee thou shalt dye the death and so he commaunded his seruauntes and they did kill him presentlie Now let vs sée what hath happened to murmurers against the Rulers and Magistrates appointed ouer them by God It appeareth in sundry places of the Scriptures that some of them were striken with foule leprosie many burned wyth fire suddainlie sent from God sometime a great many of thousandes were consumed with the pestilence some times they were stinged to death with fierie Serpents of straunge kind sometime the earth opened and swallowed vp quicke into hell their Captaynes and bandes of murmurers and their wiues children and familie Thus you sée what straunge and horrible plagues hath fallen vpon such subiects as did but onelie murmure and speake euill against theyr heads and Rulers Then touching such as haue apposed themselues against their soueraigne Gouernour by rebellion though they haue not laid violent hande vpon him yet it appeareth they haue béene by Gods iust iudgment sundry wayes punished as by the example of Absolon is manifest who entred into conspiracie against King Dauid his father and vsed the aduise of manie wittie men and assembled a verie great and huge company of Rebelles which Absolon though he were most goodly of personne of great nobility béeing the Kinges sonne in great fauour of the people and so déerely beloued of the King himself so much that he gaue commandement notwithstanding hys rebellion his life should be saued When for these considerations most men were afraid to lay their hands vpon him a great Trée stretching forth her arme as it were for that purpose caught him by the great long bush of his goodly haire lapping about it as he fled hastilie bare-headed vnder the said Trée and so hanged him vp by the hayre of the head in the ayre to giue an eternall document that neither comlines of personage neither nobilitie nor the fauoure of the people nor the fauour of the King himselfe can saue a Rebell from due punishment God the King of all kinges béeing so offended with him that rather then he should lacke due execution for his treasons euery trée by the way will bée a gallowes or Iebbet vnto him and the haire of hys own head will be vnto him in stedde of a haulter to hang him vp with rather then he should lacke one A fearefull example of Gods punishment to consider Achitophell though otherwise an excéeding wise man yet the mischeuous Counseller of Absolon in this wicked rebellion for lacke of a hangman a conuenient seruiter for such a Traytor went and hanged vppe himselfe a worthie end of all Rebelles who rather then they should lacke due execution will by Gods iust iudgment become hangmen to themselues Thus happened it to the Captaynes of that rebellion besides forty thousande of rascall rebelles slayne in the fielde and in the chase likewise it is to be séene in the holy Scriptures howe that great rebellion which the Traytor Seba mooued in Israell was suddainly appeased the heade of y e Captaine Traytor by meanes of a silly woman beeing cutt off Thus you sée also the ende of Traytors false Rebels though theyr intent were not to touch the person of their soueraigne Gouernour Surely it is not lawfull for the Subiect of the Turke nor of the most vngodliest King that raigneth to murmure or rebell a-against his Prince whom God hath placed in y e throne of gouernment either for the comfort of good people or for the punishmēt of the bad if ought be to be reformed touching gouernment in the king it dooth not belong to the Subiect to redresse the same but he must refer the matter to God onely who hath the hartes of Kinges in his order and disposeth them as it séemeth best to hys godlie wisedome The duety of the Subiect is alwayes to be obedient as S. Paule saith Submitte your selues vnto the higher powers for there is no power but of God all powers that be are ordeyned of God who that resisteth powers resisteth the ordenaunce of God and procureth vnto himselfe damnation Héere is no exception of Turke nor Infidell of the wicked and vngodlie Prince more then of the Christian and vertuous King for his wordes be generall there is no power