the Lord thy God shal chuse and thou shalt come to the Priestes of Leuies stocke and to the iudge that shal be for the time thou shalt aske of them and they wil iudge according to the truth of iudgement and thow shalt doe what so euer they say that haue the rule of the place which God shal chuse shal teach the accordīg to his lawe thow shalt not decline neither to the right hand nor left And if anie shal be so proude as not to obey the commaundement of the Priest that shal for that time minister vnto the Lord thy God by the sentence of the iudge let that man die and so thou shal remoue euil from Israel and al the people hearing shal feare and take heed that hereafter they waxe not proude Thus far in the holie text generallie without al exception subiecting in cases of such doubtes as are recited al degrees of faithful men no lesse kings then others to the Priestes resolution Yea immediatelie order is giuen how their kinges which yet were not when that was writtē but afterward by their motion to be created should be elected that none could be chosen to rule ouer them beīg the people of God that were not true beleeuers and worshippers of him according to the ceremonies of their lawe and religion which lawes they might not take make or moderate them selues but receiue of the Priestes of the Leuitical tribe and therbie learne to feare God and keepe his wordes and ceremonies expresly also appointing and warning them or as it were couenanting with them and him whom they should create or haue for their king that he should not against Gods expresse commaundement bring backe at anie time his people into Egipt that is to say from the libertie of his faith and true seruice to the bondage of Idolatrie and false Religion Which condition was afterward to be implied in the receuing of anie king ouer the people of God and true beleeuers for euer Videlicet A conditiō implied in the creatiō of al Princes that they should not reduce their people by force or otherwise from the Faith of their forefathers and the religion and holie ceremonies therof receiued at the handes of Gods Priestes and none other Insinuating that obseruing thes precepts and conditions he and his sonne after him might long reigne otherwise as by the practize of their deposition in the bookes and time of the kinges it afterward appeareth wherof we haue set doune some examples before the Prophets and Priestes that annointed them of no other condition but to keepe and mainteine the honor of God and his true worship depriued them againe when they brake with their Lord and fel to strange Gods and forced their people to doe the like And this it was in the old law The authoritie of Priesthood in the nevv testament But now in the new testament in the time of Christs spiritual kingdome in the Church Priestes haue much more soueraigne authoritie Princes far more strict charge to obey loue Esa 49.52 Esa 60. and cherish the Church of which Church it was said by prophecie Kinges shal be thy Fosterfathers and Queenes thy Nurces And againe Kinges brestes shal nourish the euerie kingdome that serueth not the shal perish In which Church without faile is the supereminent power of Christs Priesthood Psal 2. who with his yrō rodde bruseth the pride of Princes that rebel against his Spouse and kingdome in earth like a potters potsharde Ierem. 1. and hath right in his Church ouer al kingdomes to plant and plucke vp to builde and destroy afore whom al kinges shal fal doune and al nations doe him seruice Math. 16. Now Christs Priestlie prerogatiue passing his owne regal dignitie much more excelling al other humane power of the world in most ample exact termes is communicated to the cheefe Priest and pastor of our soules Mat. 18. and secondarilie to the rest of the gouernours of the Church in other maner of clauses thē anie earthlie Princes can shew for their pretenced spiritual regiment Fie on that secular pride and wilful blind heresie so repugning against Gods expresse ordinance and yet is of wicked Sectmaisters and flatterers vpholden to the eternal calamity of them selues and of millions of others Ioan. 21. Now al Christs sheepe wthout exception be they Princes be they poore if they be Christian men are put to Peters feeding and gouernment Now the keyes of heauē be deliuered to Christs Vicar in earth Mat. 16. to let in to locke out to binde to loose to punish to pardon Heb. 13. Now we be commanded euerie one be we kinges be we Caesars to obey our Prelates and Pastors and to be subiect to them as to thos that must make accompt to God for our soules 1. Cor. 5. 2. Ioan. wherin what Christian Prince may except him self Now they haue ful authoritie to forbid vs the companie of Heretiques Ad Tit. 3. Blasphemers Idolaters and such like and not so much as to salute them much more not to obey them And lest anie man should thinke this power to be so merelie spiritual that it might not in anie wise be extended to temporal or corporal domage or chastisement of the faithful in their goods liues possessions or bodies being mere secular thinges therfore not subiect to their Pastors spiritual or Priestlie function it is to be marked in the holie Apostles first execution of their commissions authoritie Spiritual Pastors haue povver to punish corporally that though their spiritual power immediatlie and directlie concerneth not our temporal affaires yet indirectlie and as by accident it doth not onelie concerne our soules but our bodies and goods so far as is requisite to our soules health expedient for the good regiment therof and the Churches vtilitie being subiect to their spiritual gouernours Therfore S Peter Act. 5. being but a mere spiritual officer and Pastor of mens soules yet for sacriledge and simulation stroke dead both man and wife Act. 13. S. Paul stroke blind Elymas the Magician 1. Cor. 4 So did he threaten to come to his contemners in rodde of discipline So did he excommunicate a principal person in Corinth 1. Cor. 5 for incest not onely by spiritual punishment but also by bodilie vexation giuing him vp to Sathans chastisement As he corporally also corrected and molested with an euil spirit Himineus and Alexander for blasphemie heresie Finallie he boldlie auoucheth 1. Timo. 1 2. Cor. 10 that his power in God is to reuenge al disobedience and to bring vnder al loftie hartes to the loialtie of Christ and of the Apostles and Saints in this life 1. Cor. 6. Nescitis quoth he quoniam Angelos iudicabimus quanto magis secularia Knowe you not that we shal iudge Angels how much more secular matters In al which ther is no difference betwixt Kinges that be faithful and other Christian men who
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
in them selues their children or posteritie to dure anie longer then they continue in the Catholique faith and the communion of the Sea and Church Apostolique nor would suffer anie of their name or blood to reigne after them that were like to be Heretiques but rather would disinherite or execute them with their owne handes then feare or expect their deposition by the Pope Therfore though with such as feele their owne fault it soundeth euil to heare of the Authoritie and vsage of Gods Church in censuring kinges yet it troubleth not anie iust and lauful Prince especiallie when by their wisdome experience they may perceiue that Princes aboue al other both good and euil be subiect to humane casualties and may fal and loose their kingdomes by an hundreth accidents of mutinies and rebellions of their subiects or by external or domestical warres of Competitours or enimyes to al which The great cōmodities vvhich grovv to al kingdomes by the Popes high authoritie the Popes highe authoritie and interest giueth great stay and moderation in deciding the controuersies of titles and causes of ciuil or forraine warres and by his manifould endeuours of Pacification and composition wherof al the kinges and states Christian haue at sondrie times of their distresses receiued singular profit as appeareth in the histories of the warres betwixt our nation Fraunce and Scotland and in our owne Ciuil tumultes which haue bene often appeased by the mediation of the Pope both parties deferring to him as to the high Priest and general Arbiter of Christian Princes and people being to al indifferent without al partialitie the decision of thos thinges which otherwise could not by lawes nor by armes without-lamentable destruction and much blood be determined Wherebie Princes of lesse power iniuried by the greater and mightier haue euer found succour and redresse and iust kinges distressed by their rebellious subiectes haue had singular assistance As we may see in the stories both of our owne Countrie wher the Popes haue sent diuers Legates to the Barons being vp against their lauful Soueraignes to admonish them to lay doune their armes and when they would not excommunicated them by which meanes manie a king with vs hath kept his Croune which otherwise had bene depriued by tumultuous and popular sedition and no lesse in th'examples of other nations and that in our owne memories hauing experience of diuers blessed Popes diligence in aiding the two great Monarches aswel by the powers temporal which God hath giuen them as by ecclesiastical Censures against their rebels and large spiritual graces benedictions bestowed vpon al that would faithfullie adioine to the repression of the seditious subiects and the preseruation of the Soueraigne The Apostolique Bishop is not an enimie to superioritie and domination The Bishoplike authoritie no enimie to Princes which he knoweth best to be of God as his owne high estate is but a spiritual and most louing Parent and common Father of al Christians and speciallie of Princes He seeketh not their depositions nor mainteineth reuoultes from them no not thē when to his infinite greefe he is forced sometimes though meruelous seldome to giue sentence for the people subiects against the Prince but vseth needful discipline towards them for their saluation Let the graue and wise men of al nations consider with vs whether Princes be in more danger of their state by the lauful Pastors of their soules that iudge by Gods spirit by counsel deliberation order and authoritie without malice hatred or partialitie or by Heretiques seditious and rebellious persons that deale by erroneous conscience phantasie and furie The Protestantes plainlie hould in al their writings and schooles and so practize in the sight of al the world that Princes may for tirannie or Religion be resisted depriued We and al Catholiques likewise affirme that for Heresie and some other great enormities they may be excommunicated and further censured But the Protestants would haue them selues the subiects to rebel and throwe doune their superiors on their owne head and wilfulnes and them selues to be iudges of their Soueraignes desertes and Religion Now we demaund of the Libeller that giueth Princes so frendlie warning of their dangerous estates A resonable demaūd to the Libeller if Popes may vse such authoritie ouer Princes whether the Kinges of Christendome whom their owne sect-maisters confesse may be deposed stand not in far greater hazard of their dominions and persons by the brutish and seditious people armed alwaies with furie and often also as at this present with Heresie then they are of Popes It was not the Pope that gaue licēce or encouragement to the subiects of Scotlād to take armes against their natural liege and Q. to emprison her and to cause her by feare of death to resigne her Croune It is not the Pope that embouldened them barbarouslie to restraine their noble yong King and so often to rebel against him though nether they for his Religion haue anie reason to depriue him nor the Popes Holines otherwise then for the iustice of his quarel against his rebels anie cause to defend him It was not the Pope that licensed the subiects of the king Catholique to fight so long and obstinatlie against their Lord and maister nor that encouraged them to depriue him of his soueraigntie and ancient inheritance It was not the Pope that hath hazarded three mightie Kinges his most Christian Maiesty that now is and his two crouned brethrē before him of their States and bereaued them of manie great partes and cities of their kingdome or that went about to depriue them euen in the time of their innocencie and yong years Popes vse to defend innocents not to destroye them in their nonage or to abuse their minoritie And such is otherwise the manifould hazard of kinges by rebellions that in our owne Countrie The danger of Princes by rebelliō the Child hath deposed his Father the Vncle his Nephew the Wife her owne Husband most commonlie the worse and more wicked the more godlie and innocent And we maruel much this Libeller that would seeme to be such a Statesman and a Counseller to forreine kinges could find no danger to them and their countries sauing of the Popes power ouer them which in verie truth by Christs special prouidence is the greatest protection guarde and stay that innocent Princes and their people can haue the awe and reuerend respect of his holie authoritie keeping thousandes from rebellion and intrusion and a number of iust Princes in their empires which els had bene in diuers countries ouerthrowen The Protestantes cannot proue by example of al nations times since Christ that anie one hath bene deposed that was not prooued to be a notorious Heretique or euil man On th' other side Rebels and namelie Heretiques by vnlauful meanes The practise of Heretikes depriue commonlie none but innocent iust and holie Princes Vnto whos barbarous crueltie this Libeller would haue their sacred Maiesties
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
tēporal spiritual authoritie cōfounded by the Libeller As though ther were no distinction betwixt Christes bodie mistical and a body politique or humane Common-wealth As though Christ had giuen his said bodie spouse and spiritual Common-wealth to be gouerned ether vnto Kinges and Empeperours who were then and some hundreth yeares afterward persecutours of his Church and Faith and yet had as large whole and perfect Regalitie as anie faithful Prince hath or vnto Christian Kinges afterward who are by receauing Christes sweet yoke Faith made children and members of the Church not Heades therof As though our Sauiour had not in his time appointed special officers for the regiment of his Church or the holie-Ghost afterward not placed Apostles Prelates Pastors and Doctors to gouerne the same euen to the end of the world This deuilish confusion of thinges and attributing al spiritual Soueraintie to the temporal Prince and power The vvay to Antichrist which the Scripture calleth for distinctiō sake Humanam creaturam or rather this turning al Prelacie into Regalitie 1. Pet. 2. if it be permitted wil take away the verie life and essence of the Church of God and of al religiō and wil plane the way to Antichrist who shal by the title of his only Regalitie Antichrists Regalitie destroy if it be possible al power spiritual and temporal and set him self to be adored aboue what-soeuer is named in heauen or earth Woe be to our Nation and to the sinnes of our people which God hath suffred to be the first example of this abhominable conuerting of the spiritual power and regiment of our soules into our Kings Regalitie And Fye on this godles Libeller and his prophane intention that by the defence of this special turpitude of our Kinges and Countrie so foulie slaundereth also other most godlie Princes with his shameful surmise Hovv fouly Catholique Princes are slaundered by this Shameles Libeller that they doe but permit in their dominions the Popes authoritie of policie and no further then is for their aduauntage Who 's impudent calumniation may easily be refuted by their Maiesties zealous deuotion and most sincere obedience to his Holines in al matters of Faith and Religion wherin his Superioritie speciallie and properlie consisteth by their dailie Roial offices done against Heretiques for defence of the Romane Sea and Faith and by open profession of the same both in their liues and deathes by their continual resistance of the enimies therof to their infinite charge yea and often to the hazard of their persons crounes dominions by the due obseruation of the holie decrees of the Sea Apostolique as farre as the great loosnes of this time and the manifould importunity of Heretiques and Atheists wil permit by exact iustice done in many of their kingdomes vpon the rebels of the Church holy Sea and finally by their continual intelligence with his Holines in al their affaires of Conscience Religion and the vse of al his spiritual Graces Indulgences and Benedictions with as great humilitie as the poorest Catholique man in the world But the aduersarie telleth vs for al this that diuers Princes and Countries before named Al examples are not to be stood vppon haue abbridged limited and resisted the Popes doinges and authority To which we say that in such cases we should not stand alwaies vpon examples but rather on reason and lawe For a man might say that Herode killed Iohn Baptist Philip made away Babylas Theodosius banished S. Chrisostome Constance persecuted Athanasius king Henrie of England caused to be murdered his Primat and holy Metrapolitane Thomas of Canterburie manie moe haue resisted the Bishops and Pastours of their owne soules wherof diuers haue bene sorie and sore repented their iniquitie afterwardes as our said Henrie the second amongest other Who 's exāples may not be made a rule how kinges should behaue them selues towardes their Prelates God forbid No more in this other kind we now speake of need we to allowe al the Pragmatiques Praemunires or other National decrees and prouisions which euerie particular Prince hath made or may make though in conscience Catholique by which the Popes iurisdiction and preeminences in some sort and in some cases are abbridged and limited As on the other side againe we nether need nor wil condemne the same because they be not of thinges mere spiritual Al restraintes of the Popes iurisdiction in Catholique countries nether vvholy allovved nor vvholy to be condemned but ether plane temporal or mixt such as had ether by the Princes lawes or custome of Contries bene graunted of deuotion to the Sea Apostolique before and afterward vpon farder consideration by the difference of times or of lesse deuotion reuoked vpon pretence of preseruation of the temporal state and benefiting particular Prouinces vnto which the emolumentes and large priuileges yeelded before to the cheefe Bishop and other of the cleargie might seeme some hinderāce Or els were of that nature that the supreme Bishop might indeed of reason chalenge as thinges incident to his high office and requisite for the better administration of the same but yet not such for al that as were necessarilie or by diuine lawes apperteining directlie to his spiritual regiment and iurisdiction and therfore might by his wisdome ether be tollerated as manie thinges in this case be which he alloweth not for auoiding of scandales or for other detriment of soules or by composition for the better reteining Princes and prouinces in ecclesiastical peace be condescended and agreed vnto the limitation or imminution of his accidental rightes honours and preeminences nothing esteemed so material vnto him as the saluation and preseruation of kingdomes and Contries in the vnitie of Christes faith and Church The Pope may yeeld ī his humane prerogatiues but not in his spiritual Ther is no humane prerogatiue be it houlden neuer so rightlie or giuen neuer so iustlie for the honour of Christ and his high office but he may ether him self for iust causes yeeld it vp or by violence ether of persecutours or carnal and wordlie persons be bereaued therof Onelie his preeminence Prelacie ouer our soules and ouer al Christian Countries and persons be they publique or priuate and whatsoeuer our Sauiour graunted to the Prince of the Apostles vpon whom he builded his whole Church and to whom and to his successours he gaue the keyes of Heauen with ful commission to bind loose punish pardon feede confirme in fayth decide and determine c. this he can not yeeld this can no earthlie power take frō him this doth no Catholique King or Countrie restreine him of nether euer were ther anie lawes made in Fraunce Spaine or in our owne Countrie so long as it was Catholique for abbridging his Apostolical mere spiritual authority ī the premisses Though otherwise as it falleth out in a mans owne person wherin as the Apostle writeth and as we al feele the flesh resisteth the spirit The
Libeller calleth in our Queene her Maiesties Regalitie is Abominatio desolationis fortold by Daniel What would this holie Father haue said if he had seene Cromvvel Cromvvel Vicar general made the Vicar general to K. Henrie in Spiritualibus and sit among and before al the Bishops and Archbishops of the Realme in their conuocations If he had heard tel of Sigillum Reginae ad causas ecclesiasticas of her commissioners and courts of her deposing and creating Bishops and determining of Religiō at her pleasure Kinges nether Catholiques nether Heretiques euer went thus farre being much more capable then anie womā can be Of which sexe S. Chrisostome sayeth thus Lib. 2. de Sacerd. VVhen it cometh to the gouernment of the Church and charge of soules al vvomankind must needes vvholie giue place That not onelie Athanasius the great but the ancient Osius Leontius S. Hilarie and other did so sharplie reprehend it in that heretical king Constantius might haue forewarned our Countrie and her Maiesties Councellours to haue taken heed as wel of the like absurditie as of the suspition of Heresie that in mens heades might seeme to be ingendred therbie seing that such as first attēpted it were notorious Arrians But to giue the same and farre more superioritie to a womā wherof as you see by S. Chrisostome she cannot possiblie be capable that passeth al the barbarous flatterie and follie in the world and maketh our nation a verie fable to al nations and to the posteritie Which in truth is not to make her next to God in her Realme as the Libeller saith but to make her the God of her people Hovv neer the Libeller doth make the Queene God Frō which cogitation though of her self hauing so manie meanes to put her in mind of her mortalitie we doubt not but shee is verie farre yet truelie this abhominable and blasphemous adulation of some about her Highnes may breed great tentations As we see in certaine of the old heathen Emperours who neuer rested til they were adored with diuine honour The next step vnto which is doubtles to say and beleeue that a temporal King is aboue the Priest in causes ecclesiastical or that in a Christian Common-weale the next dignitie to Christ or God is not the Priest but the Prince and so arrogate the regiment of the Church to a Queene which S. Paul expreslie testifieth to be giuen to Bishops Act. 20. saying Take heed to your selues and to the vvhole flocke vvherin the Holie-Ghost hath placed you Bishops to rule the Church of God c. Touching which our English singular absurditie it is the greatest pitie in the world to see them so manie yeares after so much holie blood protesting against that iniquitie and so manie learned mens admonitions persist in the same and to alleage stil thos scriptures so impertinentlie for the Princes vsurped spiritual soueraintie by which Claudius or Nero in whos daies and of whom the Apostle spake specially might as wel chalenge to be aboue S. Peter and Paul in the gouernment of the Church and in causes ecclesiastical as anie Christian king that now liueth Marke this reason For whē S. Peter admonished the Christians to whom he wrote and al other in them To be subiect to the king as excelling or preeminent which place our aduersarie so confidentlie alleageth first 1. Pet. 2.13 can anie man be so dul or obstinatlie blind The absurdities of Protestants in founding the Q. spiritual Supremacie vpon S. Peters vvord as to thinke that he prescribeth anie other dutie towardes the king then was common both to the Pagane Princes at that time persecuting the Church to Christiā kinges afterward protecting the Church Secondlie can anie Protestant be so peeuish to pretend herebie that the heathen Emperours by reason of this subiection to them that the Apostle prescribeth and by their Emperial dignitie should be aboue S. Peter Paul or Christ him self in the Church of God or in ecclesiastical regiment for Christ behaued him self to the Emperour in his daies as the Apostle here commaundeth Christians to doe and that the Apostolical preeminence or our Sauiours owne Preesthood among the faithful should not be esteemed so highe in truth and afore God as the regalitie of Nero or any other ether faithful or heathen tēporal power Thirdlie can they be so ignorāt as not to see the king to be called the cheefe or precellīg by the Apostle not in comparison or respect of the spiritual dignitie but in regard of his Dukes Presidentes and other lieutenants vnder him as the text it self plainlie geueth Fourthlie can not our aduersaries discerne the causes in which both Christian Priestes religious and al other men as S. Chrisostome writeth doe owe obedience to lauful kinges whether they be heathen or faithful from thos matters wherin nether Pagane nor Christian Prince may commaund the Priest nor people that is in religion and affaires of the soule Fiftlie could they not espie by the wordes of S. Peter next going before that the occasion of his writing of this obedience to Princes was to teach the faithful how they should behaue them selues in companie of the heathen without offence Who amōg other thinges slaundered and charged the Christians of treason conspiracies and disobedience to their Prince euen as our Protestants doe Catholiques because they would not leaue their Christian faith and exercises at their commaundement nor obey them before God and their holie Pastours in matter of faith and conscience For stopping of al which false slaunderous tonges S. Peter The true meaning and cause of S. Peters vvordes required thē to obey their Princes in al worldlie tēporal ciuil matters to pay their tribute keepe their ciuil lawes liue peaceablie and lowlie amongst them yea to pray for them whether they tollerate the Christian religiō or persecute the same Lastlie could our Libeller and his fellowes be in truth so grosse as not to consider that though the Apostles and holie Bishops of thos first times when the Emperours were yet heathen strangers to Christ and his Church could haue no superioritie ouer them nor vse anie discipline towardes them the other acknowledging no dutie or subiection to the Apostles or spiritual gouernours of the faithful people yet now when the Princes of the world haue submitted them selues and their people to the Ghospel of Christ and to his sweet yoke and are become members and childrē of the Church as the spiritual power oweth in worldlie thinges honour and obedience to his temporal soueraine so likewise that the secular power must of reason yeeld honor and subiection to the spiritual in affaires of faith soule and religion ether of them hauing meanes in their kind of superioritie to force by lawes penaltie discipline the other to obedience and due subiection if ether should rebel agaīst the other Wherin because the spiritual power consisteth in thinges Quae sunt ad Deum and that concerne our soules and
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
is forbid to al Christian magistrates both spiritual and temporal and not anie iust rule superioritie or regimēt ouer others to ether kind Or if he had considered that feeding conteineth not onelie preaching but also al kind of iust meanes and holie endeuours for the propagation of the Gospel and mens saluation according to the difference of times persons and places as excommunication and other ecclesiastical censures and corrections which thinges at least perteyning to the spiritual powers directlie our aduersaries should admit and humblie obey and if they so would doe they should neuer need to feare ether the Popes or other mens swordes wherof they make so much impertinent brable Marry they pretend some zeale in the matter affirming that the Popes of Rome The Libellers Zeale for limitation of the Popes svvord and curse before they had thes great temporal states and folowed Christ and the Apostles in humilitie dilated the limites of Christes Church and the faith more in one hundreth yeares then the later Popes haue done with their swordes curses in fiue hundreth yeares To which we say that they seeme now not onelie desirous to haue his tēporal power sword taken from him as they pretended by their former speeches and allegatiōs but also his spiritual weapon and exercise of discipline towardes offendours called here by the Libeller his Curse Which no doubt they vsed of olde vpon such as were subiect to the Church and their regiment no lesse then the Popes doe now and some what more though they could not then before Kinges were conuerted to the faith vse anie discipline or authoritie ouer them much lesse anie humane forces for that they had not then such worldlie preeminence as was due to their high calling in Christ as afterward God hath endewed them withal but were for some hundreth yeares persecuted and put to death by the enimies of Christs faith and glorie In which state it seemeth the aduersaries would haue them stil being miscōtent that they haue ether forces to fight against the Turke or to pursue Heretiques that wil not obey their spiritual sentence or rodde of Excommunication As for conuersion of peoples or nations to the faith Hovv necessarie tēporal habilities are to the Pope whether ther were more brought to Christ ī thos daies and in the poorer worldlie conditiō of Popes then afterward in the dayes of their wealth is not to the purpose to dispute but whether this state of thīges be more agreable to the time present and for the conseruation of Princes and people alredie conuerted or rather the first poore Apostolical condition tha◠is to be considered of wise men Though the Libeller shal hardlie proue that moe nations haue bene wholie conuerted in the time of the Popes pouertie and aduersitie then afterward in their greatnes This is sure that our owne English people the most part of Germans Polackers and other northern Countries Conuersions vvrought by later Popes besides the inhabitants of the East and west Indians and other extreme partes of the world haue speciallie bene ether first conuerted or recouered since by the holie trauailes of thes later Popes And further we may be bold to say that the Pope onelie by the powers temporal and spiritual that God hath giuen him doth more at this day for cōuersion and gaining of Panimes Turkes Ievves Mores Heretiques Schismatiques and other Infidels then al the Protestants put together in the world besids other infinite immortal actes of charitie which he doth in manie partes of Christendome which he could neuer doe if he had not such temporal habilities as therunto and to the vpholding of his high and pearles dignitie aboue al particular Prelates and Princes were requisite But of the prerogatiue of the spiritual power as wel in this highe Priest who is subiect to none in earth as in other Prelates of particular prouinces who are often subiect to other Princes we haue said inough to represse the pernicious flatterie of the Libeller and the like that would exempt euerie secular person from al submission and obedience to their Pastours Onelie leauing to al the wise of our Countrie thes few lines of S. Ambrose A most excellēt determination of S. Ambrose about spiritual superioritie Epist 33. for a warning and a watch-word in this cause and for the end in maner of al our dispute Mandatur saith he Trade Basilicam Respondeo Nec mihi fas est tradere nec tibi accipere Imperator expedit Domum priuati nullo potes iure temerare domum Dei existimas auferendam Allegatur Imperatori licere omnia ipsius esse vniuersa Noli te grauare Imperator vt putes te in ea quae diuina sunt imperiale aliquod ius habere Noli te extollere sed si vis diutius imperare esto Deo subditus scriptum est Quae Dei Deo quae Caesaris Caesari ad Imperatorem palatia pertinent ad sacerdotem Ecclesiae publicorum tibi moeniorum ius commissum est non sacrorum In English The commaundement was this Giue vp the Church I answere that it is nether lauful for me to deliuer it nor expedient for the O Emperour to receaue it Thou canst by no right violate anie priuate mans house and thinkest thou the house of God may be taken away But they say the Emperour may doe what he list and that al are his I answere O Emperour be not so much abused as to thinke that thou hast anie Emperial right in diuine matters Extol not thy self but if thow list hold thine empire long be subiect to God for it is written Marc. 17. Luc. 25. The thinges that are Gods to God and that are Cesars to Cesar The palaces perteine to the Emperour the Churches to the Priest The charge of the common wals of the Citie are committed to thee and not the charge of sacred thinges So he spake to Valentinian the Emperour And so we say to our Princesse and to al such as haue charge vnder her Highnes of our Countrie that this Libeller and who els soeuer by lothsome and base flatterie extolling her Regalitie and secular Soueraintie aboue Priesthood and the Apostolique authoritie therby exempting her from al obedience and subiection to Christes Church and to thos whom the holie Ghost hath placed ouer the same Church in earth doe shamefullie abuse them to their and the Realmes destruction except God be merciful aboue our merites We tel them plainlie and sincerlie with the said glorious Doctor and Saint and therupon wil pledge our liues in this world and our soules euerlastinglie and that without detracting any obedience due to her temporal soueraintie in spiritual matters that her Maiesty hath no charge authoritie or power ouer the Church or ecclesiastical affaires no more then the poorest soule in her Realme nor so much nether til she be a member obedient child of the Church and Sea Apostolique With this onelie exception that for the height of her dignitie and by
A TRVE SINCERE AND MODEST DEFENCE OF ENGLISH CATHOLIQVES THAT SVFFER FOR THEIR Faith both at home and abrode against a false seditious and slaunderous Libel intituled THE EXECVTION OF IVSTICE IN ENGLAND VVherin is declared hovv vniustlie the Protestants doe charge Catholiques vvith treason hovv vntrulie they deny their persecution for Religion and hovv deceitfullie they seeke to abuse strangers about the cause greatnes and maner of their sufferinges vvith diuers other matters perteining to this purpose Psal 62. Vt obstruatur os loquentium iniqua That the mouth may be stopped of such as speake vniustlie Psal 49. Os tuum â—bundauit malitia lingua tua concinnabat dolos Thy mouth hath abounded in malice and thy tongue hath coninglie framed lies THE PREFACE TO THE READER ALBEIT the late pamphlet intituled The execution of Iustice put forth in diuers languages for defence or excuse of the violent proceeding against Catholiques in England and for accusation as wel of them at home as of vs their felowes in faith abrode passing forth without priuilege and name ether of writer or printer euen thence where such matter is speciallie currant and might easilie haue bene authorized mouing indiscret odious and dangerous disputes of estate replenished with manifest vntruthes open slaunders of innocent persons and namelie with immodest malediction and seditious motions against the cheefe Bishop the Prince of Gods people though I say it might rightlie haue bene reputed an infamous Libel ether to be contemned or with such freedome of speech refelled as that maner of writing doth deserue yet considering the matter meaning and phrase therof to be agreable to the humour and liking of some in authoritie The causes of ansvvere and the booke not onelie not suppressed as diuers others of that argument seeming ouer simple to the wiser Protestants of late haue bene but often printed much recommended diligentlie diuulged and sought to be priuileged in * In FraÌ„ce forreine places where for shame they durst not publiquelie allowe it at home yea and in a maner thrust into the handes of strangers and therfore like to proceed though in close sort from authoritie we are forced and in truth verie wel contented and glad it hath pleased God to giue this occasion or rather necessitie to yeeld for the answere of the said booke our more particular accompt in the behalf of our Catholique brethren dead and aliue at home and in banishment Which we wil doe sincerlie as in the sight of Christ Iesus the iust iudge of the world and al his Saints in such humble milde and temperate maner as beseemeth our profession and the audience which audience we craue with teares of the whole Church and Christian world and of al that are placed in power and sublimitie ouer vs in our owne Countrie or els where that so our cause may be discerned both by God and man and our vnspeakable calamities ether by the intercession of manie releeued or by the general compassion of al our faithful brethreÌ„ made to vs more tollerable Loth we are and odious it may be compted to speake in such matter as must needes in some sort touch our superiours but Gods truth and mans innoceÌ„cie are priuileged and may in humble seemelie wise be defended against whomsoeuer And our pen God willing shal be so tempered herein that it shal displease no reasonable reader nor surelie skarce them if it may be against whom in our inculpable defence we are forced to write We haue in this case examples inough of Christian modestie in the ancient apologies of holie Fathers in Christ his Church as of S. Iustin Examples of vvriting apologies for innocencie Tertulian Athanasius Hylarius and other writing to their Princes that persecuted ether by errour or infidelitie the faithful people Who 's stile and steppes so long as we folowe we shal be blameles in the sight of al wise and good men and offeÌ„d none to whom the plaine truth it self is not odious As on the other side we haue in our aduersaries late bookes for immodest railing The Protestants stile contemptuous phrase slaunderous speach blasphemous wordes false reprochful seditious matter and al inhonest scurrilitie what to abhorre and detest and what to auoide in thes our writings which we would haue most vnlike theirs and not onelie allowable to our frendes but if it were possible and so pleased our merciful Lord to giue vs grace in their sight not ingrateful to our persecutours whos saluation as Christ knoweth we seeke in al thes our endeuours together with the maintenance of truth more then our owne defence and purgation Wherupon otherwise for our owne onelie honour and interest we would not so formallie stand against so honorable aduersaries in this world if we thought ether their hartes which are in Gods handes were not vpon euident reason and remonstrance of our innocencie inclinable to mercie and better consideration of their owne state and ours or that their accusation of vs afflicted Catholiques were not ioined to the general reprehension of the whole Church and the principal pastours therof whom by the lawe of our Christian religion we ought to respect more then our owne liues and in causes of our soule and conscience to obey aboue anie earthlie Prince by what other obligation so euer we be bound vnto him And as we would gladlie passe in this our answere with such equabilitie and indifferencie that in defence of the spiritual power which by our aduersaries importunitie we are driuen in maner against our wils to treat of we might not iustlie offend the temporal acknowledging in diuers respects al humble dutie to them both so writing nothing that anie man shal be able to proue vntrue ether in fact or faith we trust in the readers equitie be he Catholique or Protestant that in so faultles and necessarie a defence of our selues and of our Superiours as also of the common cause of our Christian faith and conscience he wil not iudge our writing seditious slaunderous or infamous libelling as the nameles author of this inuectiue against whom we treat vnchristianlie and vncourteouslie calleth other our brethrens bookes recording onelie the heauie persecution torments and deathes of Catholiques in such simple plaine and sincere sort as indeed al thinges were done The bookes of English persecution most true and so as no man liuing can trulie ether charge the reporters of fiction or falshood or of anie euil intention of diffaming to strangers their superiours dealings in making relation of our deare Countries most doleful calamities For the thinges there done dailie in publique cannot otherwise be hidden from the world and seing they are passed by lawe and order of pretended iustice ther can be no cause why them selues should mislike the diuulging therof except they acknowledge in their conscience some iniquitie and dishonorable defect in their proceedinges against the most innocent persons whom daily they torment and make away We are not so peruerslie affected God
of conscience if for feare they obey or of their vndoing in the world if they refuse The taking of their deare children from them by force and placing them for their seduction with Heretiques which violence can not be done by the lawe of God to Iewes them selues the burning of our Priestes in the eares the whipping and cutting of the ears of others carying some in their sacred vestments through the streetes putting our chaste virgins into infamous places appointed for strumpets other vnspeakable vilanies â—ot inferiour to anie of the said heathnesse persecutions They haue pined and smothred in their filthie prisons aboue thirtie famous Prelates The sufferinges of Catholiques aboue fourtie excellent learned men of nobles gentlemen and maâ—â—ones a number whos Martirdome is before God as â—lorious as if they had by a speedie violent death â—ene dispatched euerie dongeon and filthie prison 〈◊〉 England ful of our Priestes brethen al Prouinâ—es and Princes christianed witnesses of our banishâ—ent In al this we yeeld them our bodies goods â—ountrie blood liues nothing wil queÌ„ch their haâ—red of our Priesthood faith and profession Thus in 〈◊〉 causes we suffer and yet they would not haue vs â—omplaine they say al is sweet clement and merciful â—n this regiment But as we said we no otherwise â—omplaine of this persecution against vs but as it is exercised for that faith and quarel which the lawes of God and man approue and iustifie in vs That it is done by the sheepe and subiectes of Godes Church against their owne Prelates and pastors to whom in causes of religioÌ„ they ar bound to obey by th'expresse word of God When the lauful magistrate bearing sword by God for punishment of offenders putteth theeues heretiques or murderers to death who accompteth it crueltie who complaineth of persecution But when contrariwise by anie violent disorder the malefactors get head and take hart in a commen wealth and kil a lauful officer iudge or superior that is a cruel and horrible fact though it be done but in one or two persons in stead of a thousand wicked men executed by iust lawes So wheÌ„ the Prince and Prelate proceed together against such as by the sentence and law of the Church of Christ ar adiudged to be heretiques and iniuries to God that is Iustice but when the temporal Prince or lay people rebel against their owne Bishops to whom in spiritual matters they ar bound by Godes word to giue eare vnder paine of damnatioÌ„ yea wheÌ„ mere lay meÌ„ most of theÌ„ wholie vnlearned disorderlie take vpon theÌ„ to prescribe vnto their owne pastors what they should beleeue how they should minister the SacrameÌ„ts force vpon them false and impious othes and articles and that in Parliament wher the Bishops by the lawes of our countrie hauing the principal suffrages and the rest of the whole Conuocation representing the Church of England honorablie and vniformelie resisted whoÌ„ thes meÌ„ afterward deposed of their honors toke their pulpits churches titles prerogatiues from them imprisoned their sacred persons and abused some of them True persecution namelie the noble Confessor and Bishop of London by al sortes of vilanie This loe is a persecutioÌ„ indeed wher the sheep subiects and inferiors violentlie oppose them selues against them whom the the Holie-ghost hath placed to be the guides gouernours and curates of their soules Yea when they depose disauthorize spoile punishe imprison their owne rulers Gods annointed Priestes giue warrant by wicked lawes to the temporal powers to visit correct iudge discerne of the doctrine of their Maisters in religion that is a persecution sedition and rebellion in the highest degree And we may trewlie say hereof to our lost Countrie with the Prophet Osee 4. Populus tuus sicut hi qui contradicunt Sacerdoti the state of the persecution being wholie agreable to the mutinie of Chore DathaÌ„ AbiroÌ„ and their confederats in the desert against their lauful Priestes and Gouernors yea properlie against the high Priesthood of Aaron as our contries reuolt now is against the sea Apostolique and al lauful spiritual regiment proceeding from the same And therfore the Libeller guilfullie iÌ„ respect of the simple but fondlie and falslie in our eyes disproueth our lauful refusal to obey men before God and our resistance in matter of conscience by th' example of Chores conspiracie which toucheth al their rebellions froÌ„ the sea Apostolique Catholique Church and confirmeth al our endeuours for maintenance of the same against what aduersaries so euer And their rebellion is the more plaine The nevv cleargie and persecution more hateful and intollerable for that they haue not onely vnnaturallie done this violeÌ„ce to their owne spiritual rulers but therupon also haue chosen at their pleasures and intruded into their places a sort of greedie wolues vnordered Apostats amarous and godlesse companions the very filth and chanel of the Realme who for hatred of the Catholique faith from which they ar Renegates and through a kind of competencie or emulatioÌ„ of the true Bishops whos roomes by secular force they vniustlie haue inuaded and doe deteine beare such vnquenshable malice to the true annointed cleargie to their obedieÌ„t folowers that they cease not to iÌ„cite the powers of the Realme against vs and exercise them selues vnder the pretensed title of their vsurped dignities and other temporal commissions the greatest tirannie and crueltie in the world standing in feare of their state so long as they see anie true Bishop or Catholique man aliue Who 's actioÌ„s are the rather intollerable for that they know and hath beene prooued in open court that they not onelie vsurpe thos places against Gods and the Churches lawes but that they were not made and inuested according to the new lawes of the Realme speciallie made for creation of them So as our true pastors being vexed spoiled tormented and slaine against lawe nature and al reason by temporal men hauing no authoritie in causes ecclesiastical and by a new forged cleargie that exerciseth no Iurisdiction but by euident vsurpation against both the Canons of the Church and the lawes of our countrie who is of so dul a wit as not to see the difference of the discipline of the Church and Realme done towardes offendors in Catholique times and states by lauful authoritie both spiritual and temporal and the iniust persecution of the Church and her children now proceeding of nether lauful authoritie temporal nor spiritual VVhat clemencie vvas vsed to them of the old Clergie at the beginning Therfore let not the Libeller here so much extol the equitie and mercie vsed in her Maiesties regiment to certaine of the old principal cleargie because they put theÌ„ not to death as they haue done others sitheÌ„ce Cicero wil not sticke to tel them what a benefit is done to an honest man when his purse is taken from him and yet his life saued and what thankes ar to be rendred in that case to the
shal be said in the next chapter and others folowing The Libellers importunate insolency inforcing vs therunto like as the Ciuil Magistrats most captious and bloody conceipts coÌ„strained some of our blessed brethern before their martirdomes to speake more therof then otherwise they desired though nothing so much as by warrant of Gods word and holy writ they might haue done THAT IT IS MVCH TO THE BENEFITE AND STABILITIE OF COMMON vvealthes and speciallie of Kinges scepters that the difference betvvixt them and their people for Religion or anie other cause for vvhich they may seeme to deserue depriuation may rather be decided by the supreme Pastor of the Church as Catholiques vvould haue it then by popular mutinie and phantasie of priuate men as Heretikes desire and practize CAP. VI. THE Libeller once or twice in his discours seditiouslie calleth vpoâ— the Monarches and Princes of the world warning theÌ„ of the doubtful and seruile state they be in whiles the Popes may be suffred to make and vnmake kinges and Princes at their pleasure The seditious sleight of the Libeller and to licence their subiectes to resist them And the man perchance might haue his tale heard if he spake to the simple sort or to such Kinges as feared nether God nor man nor sought otherwise not anie longer to vphould their estates but by desperate force and practize and for their owne time without regard of their posterity But speaking to them whos wisdomes susteine the world whos Crounes are worne Swordes are borne for Christ his spouse whos glorious Auncestors partlie first rose partlie were established and them-selues yet safelie stand and happilie florish which our Lord God long coÌ„tinue by the benediction of the Sea Apostolique and good intelligence correspondece with the high Bishops of the same good audience hardly can they looke for Th' example of some other Princes Protestants about â—hem forsaking the felowship of the Catholique and Apostolique sea and speciallie of king HeÌ„rie th' eight â—â—rst his sonne and daughter after him in EnglaÌ„d 〈◊〉 man a child and a woman not onely seuering them â—elues from the same but annexing to their regalitie â—y strange lawes al Apostolical and Papal power spiâ—itual with infinite emolumentes made by confiscatioÌ„ of al religious mens landes and goods in the whole Realme which was the beginning of that new Ecclesiastical regiment thes thinges being of greater â—emptation then the Libellers bare wordes could â—et neuer moue th'Emperour nor either of the great Monarches nor anie other king of wise counsel in the world to breake with Gods Church and the cheefe Pastors therof Knowing by the recordes of al ages siâ—hence Christ that what Princes or PoteÌ„tates soeuer haue formallie opposed theÌ„ selues to Christes Vicar and refused to communicate with him in the faith and felowship of the Catholique Church were euer in them selues or their posteritie confounded and their kingdomes ouerthrowen or brought to miserable seruitude of Turke or other heathen Tirant It is not the good fortune of a few yeares felicitie that moueth the graue and sage gouernours of the world though the Libeller to make fooles faine The vvise considerations of Catholique Princes vrgeth their good lucke in England much since their breach with Gods Church but they wil looke farther about them and see the euents of thes strange attempts in vs and the iudgements of God for the same not onelie til th' end of K. Henrie th' eight his race who was Radix peccati but afterwarde if our Lord deferre his sentence so long to some new generations to come Ouer which as vpon the Prince and state present of our Countrie we humblie on our knees with continual teares desire God to haue mercie and to auert his indignation from them and vs that the Princes and people of the world may rather be edified by th' example of our conuersion and returne to Gods Church then be instructed by the sight of our punishment and confusion But now for the coÌ„ceipt that this good man would driue into mens heades that no state should be in safetie if the Pope might depriue the Prince at his pleasure it is a bugge fit onelie to feare babes Al wise men in the world that ether see the present times The Popes authoritie touching Princes regalities or looke backe into the ages past knowe that the Pope neither chalengeth nor vsurpeth nor vseth anie such authoritie at his pleasure to depose or exalt whom he list And al learned deuines confesse that he hath not anie direct or immediate iurisdictioÌ„ or superioritie ouer the temporalities Ciuil states or regalities of secular Princes or Magistrates and therfore can not dispose of their kingdomes nor actions alter nor abrogate their lawes as he daylie doth and may doe at his good pleasure of Prelates Bishops and Priests affaires vpon whom he hath direct power and iurisdiction but that he may onely intermedle indirectlie with temporal Princes as he is the Cheefe officer vnder Christ and hath charge of their soules and therbie hath to looke whether their regimentes tend anie way to the iniurie of the Church and true Religion or to their owne and their subiects damnation as in case of Schisme Heresie Apostasie Idolatrie Sacriledge and other intollerable defectes in gouernmeÌ„t for which he being their Bishop is bound to admonish them sondrie times with al lenitie if that serue not to excommunicate them and if they contemne that and the Churches discipline and authoritie then be they esteemed as heathens and vnworthie of superioritie ouer Gods people This is not to depose Kinges at his pleasure nor is cause sufficient why anie iust and Christian Prince should stand in doubt of the Popes censures onelie such as be Heretiques or intend to shake of the yoke of Christ and their faith in him VVhat Princes only feare the Pope haue cause in their conscience to doubt both the Churches discipline the plagues of God which wil not faile them how so euer by humane force and violence they protect them selues for a time from his Ministers sentence sweet corrections Al iust and Catholique Kinges are so far from doubting or misliking Gods ordinance and the practize of the sea Apostolique herein that they perceiue it most necessarie for the stabilitie of their kingdomes and the continuaunce of their posteritie in the glorie therof that for their regiment in faith and life they stand in some reuereÌ„d awe of their cheefe Pastors which is a necessarie and honorable bridle of Princes in their youth and al the dayes of their life to stay them from dangerous disorders and so to temper them in ther gouernmeÌ„t that they may raigne loÌ„g and happilie ouer their people wher otherwise they might fal into infinite calamities and be ether forsaken deposed or shamefullie destroyed by their owne subiects whether they be depriued by holie Churches censure or no. Nether doth anie godlie Christian Prince at this day as we thinke wishe their Empire ether
rather thral obnoxious then to submit thē selues to the sweet yoke of Christs kingdome and Priesthood or to concurre in happie vnitie with such as Christ and the Holie-ghost haue placed ouer the Church for the guiding of her people to saluation and that also in worldlie peace and tranquilitie as much as in them lieth which is their cheefe honor and greatest guarde that may be both to Prince people as the contrarie motion of wicked men to sowe debate betwene Prīces Pastors is surely more vnnatural thē to put discord betwixt the bodie the soule ī the regimēt of a mās persō A fit similitude wherī as the whole frame is best gouerned preserued when the flesh can be cōtented to be ruled by the spirite so no doubt the tēporal power consisteth most safelie endureth longest when it hath good correspondence and subordination to the spiritual which seeketh euer al aduauncement and safetie to the secular Powers appointed by God for the worldlie weale of their subiects Which terrene felicitie necessarie for the cleargie also in this life no lesse then for others is alwaies by the state Ecclesiastical most zealouslie mainteined against the disturbers of peace concord and due obedience to superiours And therfore as the Church of God and namelie the Sea Apostolique hath receiued in respect of the honor due to Christ his principal Apostle S. Peter infinite exaltation by the Christian kinges of al nations so on th' other side the Popes of al ages haue sought by al meanes possible to aduaunce to honor glorie and encrease Christian kinges and states not onelie spirituallie which is their first cheefe care but also temporallie wherof euerie nation Christianed hath had sufficient proofe But to say nothing of Catholique Kinges or Countries which gladlie acknowledge the benefite and wil auouch the right and iust title of anie their dominions Dominions holden by the Popes meanes receiued of the sea Apostolique or adiudged theirs by the same for though the Libeller would make them weene it were a base and perilous matter to stand at the Popes courtesie in such things yet he can persuade none of them that they hould anie peece of their states by euil conscience which is fallen vnto them that way by the Popes warrant nor is he so eloquent as to make them yeeld vp the same to their old owners againe the states and Princes Protestantes must ether acknowledge the benefite and iust possession of diuers high dignities titles and crounes receiued by the said sea of S. Peter or els they be neither kind nor wise Is not the Emperial dignitie the highest humane preeminence that can be in this world And can the German protestants denie but that they hould or had that of the Pope The Empire from the Pope For where some wrangle that it came by election of the people of Rome that is most false contrarie to al histories and reason Dare they denie the Pope to haue had lauful power to translate th' empire out of Greece or wil they say their Emperour that now is and al other his predecessors since Charles the great were vsurpers as they should be if the order or disposition of the holie Sea were not lauful No protestant nor other man in his wit wil so say and speciallie no Alman to the glorie of whos nation this thing so much perteineth This nation therfore hath no cause to complaine of the high spiritual authoritie by which it self hath bene an hundreth times more aduaunced then hindred or diminished As Likewise th' order of the Election and which al men esteeme for a title of most high dignitie the Electorship it self was giuen to certaine Princes of Germanie by Gregorie the fift who as the Magdeburge historians them selues speake being a German and desirous to adorne his natiue Countrie with some excellent honor Cent. 10. Cap. 10. deuised that the election of the king which after his coronation by the Pope should also be called Imperator and Augustus should onelie pertaine to the Germans Now let the Heretiques speake and yeeld ther reason who tooke the matter so much in dougē thes last years past that the Pope should intermedle with the displacing of the Elector of Colen The fond reasoning of Heretiques about the Popes deposing of the late Bishop of Colen What A Pope to depose an Elector said they As though a Pope might not depriue an vnworthie Apostata Bishop of his Sea and Electorship who first created and gaue vnto that nation and to that Sea both Elector and Electoral dignitie it self Let them tel vs why his authoritie is not as great in depriuing for iust cause as his power was sufficient to establish that honor in Germanie And Let the Libeller that accompteth it so vnworthie a thing that some Popes haue giuen censure vpon the Princes of the holie Empire be demaunded who established that high state in that countrie and whether he that had power to doe that can want anie warrant to depriue an euil or wicked person of the Empire And in breefe let him be asked whether that noble nation haue not receaued more dignitie and profit temporal then hurt and hinderance by that Papal power ouer kingdomes which this man in his seditious pride so much abhorreth But to come to that which we the Libeller best of al doe knowe and toucheth vs English more neare at home and may be an instruction and proofe of the cause in hand to other strangers abrode Surely if the people of our Country knew ther owne good and were grateful as they were wont to be for now this brutish Heresy hath made them without affection as S. Paul speaketh of such vnnatural Sectaries they would acknowledge that as to the Sea Apostolique England greatly indebted to the sea Apostolique they owe their first faith and Christianity not only for conuerting the Britons who were the ancient inhabitants of the Iland but also the English them selues afterward and that in very memorable sort reconciling them eftsons againe to holy Church after their relapse and endowing their Princes and Prelats with such singular prerogatiues as no particular Church or Commō welth ī the world with the good grace of al other Christian states be it spoken had greater or more honorable so would they ī like maner besides thes spiritual fauors confesse them selues indebted for the temporal aduauncement of our Princes receiued from the same Sea Apostolique seeing the regiment and Lordship of Ireland was by the Popes only gift bestowed vpon our Souerains in the time of Pope Adrian the fourth and K. Henry the second 400. years agone Irland the Popes gift vnto England they hauing no other title therunto in the world but by this graunt of the Sea Apostolique Which title notwithstanding we doubt not but that our English Protestantes wil accompt sufficient euen vnto this day and K. Henrie th' eight being fallen from the Church and making him self of
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