together for their gaines more then for deuotion which Bishop Gardener seeing and not able to resist he spake his minde plainly touching religion in a sermon before the yong king and councell vpon Saint Peters day which was but fiue moneths after king Edwards raign for which sermon he was sent to the tower the morning after and lay there prisoner all king Edwards time and came not out vntill Queen Marie at her first entrance into the tower of london wheÌ„ she was Queen deliuered him and other catholique prisoners together and how then doth our steel-brow-knight write that Bishop Gardener Hattered both father and sonne and neuer shewed himself in religion vntil both of them were called to their last home and Queen Marie entred the crown let some frend blush for him if he haue not shame to do it himself Againe it is as great an vntruth and as grosse ignorance besydes to say as this man doth that Bishop Gardener and his complices brought in the Spaniard and mached him in mariage with Queen Marie For that euery childe acquaynted with that state knoweth or may learne that Bishop Gardener was of the contrarie part or faction that fauored yong Edward Courtney the Earle of deuonshire and would haue had him to Marie the Queen whome Bishop Gardener had held for his spiritual childe in the tower all king Edwardes tyme. And now the matter was so far forward as the mariage was held for certayne but that the contrarie syde and especially the Lord Paget partly by the acquaintance and credit he had gotten with Charles the Emperor in Flanders during king Edwards tyme and partely for the ielosie he had perhappes of B. Gardeners great affection to the Duke of Northumberland his greatest enemie who in king Edwards reigne had indeuored vtterly to disgrace him they procured I say the said Emperors most earnest and effectual letters to the Queen about her mariage with the Prince of Spayne which they did so vrge to the sayd Queen and with so many argumentes against Courtney espetially that he was neither sound in body nor religion as they got her consent and subscription to the sayd letters of the Emperor And then there was no further dealing to the contrary for that Queen Mary bore such exceeding loue and reuerence to the Emperor Charles her Cosin as she would not fayl in her word geuen to him for all the world VVherby we may imagin what a mortification Bishop Gardener and all the rest of his side that fauored Courtney did receaue by this change of the Queens will and purpose and therby also perceyue the folly and temerite of this rashe accuser who layeth to there charge the bringing in the Spaniard which yet if they had donne or had byn cause of that greatest and most honorable mariage that for many ages hath byn in Christendom and of greatest consequence if issue had followed therof if this I saie bad byn so as it was not why did they betray therin both God the Queen and there countrie as this wise Censurer affirmeth what grownds what reason may there be aleaged of this triple treason God receiued by this mariage the strengthening of his true religon the Queen got the greatest noblest and richest husband that was extant in Europe our countrie got many a thowsaud of Spanish treasure without losse of any as heerafter shal be shewed And wherin then stood this great offence But let vs passe ouer these follies of our knight in matters of state for that perhaps his prayse and skyll is only in armes yet one point more must I examine wherin he condemneth B. Gardener and this is for his sermon made at S. Paules crosse vpoÌ„ the wordes of the Apostle to the Romanes hâ—ra est iam nos de somno surgere It is now high tyme for vs to ryse out of sleep the night hath gone before the day is come c. and the rest that followeth there All which sacred scripture this learned religious knight sayth very peremptorily that it was most prophanely and blasphemously peruerted by the said Bishop and that to bloody purposes which we shal now à litle discusse This famous sermon was preached as I sayd before at Paules crosse after the mariage was celebrated between the King and the Queen who both were present at this speech of the Bishop nowe also hygh Chancelor and there prsent in like maner both Cardinal Poole legate of the sea Apostolique as also the Embassadors of the Emperor french King and other Princes and a marueylous great learned and noble auditorie besydes as euer perhaps was at any sermon in England before or after The Chancelors discourse was how long they had runne astray and byn in darknes of diuision and stryfe among themselues since first king Henry lefte the old troden path of his ancestors kinges and Queenes of England in matters of religion and brake from the vnion of the church of Rome and of other catholique kingdomes round about him and that now it was time to arise out of this sleep and to looke about them And in this discours and sermon the Chancellor vttered two principal thinges among other that greatly moued the whole auditory The first was the hartie and humble accusation of himself for his â—all and consenting to King Henryes will in that booke de vera obedienâ—tia which he did vtter with so great vehemencie of spirit and abundance of teà res as he could not goe forward and was forced diuers tymes to make some pawses which in such an audience especially of strangers also he being the cheefest person of the realme after the prince we may imagin what a temporal shame and confusion it was vnto him and how greatly it would moue the hearers and lookers on to see him make such an accusation of himself willingly of his owne accord without compulsion and with such earnestnes as he did And that there was no fiction or dissimulation in this act of his the end declared for when he fell sick afterward and drew neer vnto his death he desired that the passion of our Sauiour might be redde vnto him and when they came to the denial of Saynt Peter and how after Christe had looked back vpon him he went out and wepte bitterly the Bishop cried out and bid them stay there and see whether his sweet Sauiour wold vouchsafe also to looke back vpon him and geue him some part of Saynt Peters teares for sayth he negaui cum Petro extui cum Petro sed nondum fleui amare cum Petro I haue denied Christe with Peter meaning that subscription to the supremacie of king Henrie I haue gone out with Peter meaning the participatioÌ„ of that schisme but yet I haue not wepte bitterly with Peter so bitterly as I should do and by often repetition of those woordes and asking God sorgeuenes with cryes and syghes he intertayned himself vntill great floodes of teares came downe vpon him and so gaue vp the
before he auowch it outwardly For if he iudge only by the external shew and outward honor of his estate he may as wel condemn of pride all other princes and great men in the world for admitting honor according to their degrees and among others our present Bishops of England may be called in question as they are by the puritanes for being termed lords and for the lord-lyk honor donn vnto them in outward demeanure To the Lords also of her Maiesties counsel may be obiected the like for causing men to kneel vnto them at the counsel table and such other like external honor admitted As for bloody monster it is a monstrous slander and a great monstruositie of inciuilitie in a gentlemans mouth so to speake for it is wel knowen that the Bishop of Rome that now is and many of his predecessors in our dayes and eyes haue vsed and do vse dayly great curtesies to infinite protestantes that passe through their states And as for blood I think verely that there hath bin more shed in onely London for religion in one year within these last twenty that haue passed then in all the whole twentie within all the townes citties and states of the Bishop of Rome and this is easie to be verefied VVell then Sir knight you rayl at randon and litle do you seem to think or consider what peril of Godes iustice may hang ouer you for the same You may remember it is written principi populi tui non maledices and agayne qui patri suo maledixerit morte moriatur The Bishop of Rome hath euer byn held for our spiritual prince and parent in England vntill with in these few yeares and so is he still holden by all Catholique kingdomes round about vs and in ours also by such as follow the old vniuersal fayth which if it be true then are you in danger of damnation by this your fury And you remember that Saynt Paule was so respectiue of this danger that hauing spoken a hastie worde agaynst Ananias calling him whyted walle for an open iniurie donn vnto him in publique iudgement agaynst the law yet when he vnderstood he was high priest notwithstanding S Paule wel knew thar his priesthood now was nothing worth the old law being abrogated by the death of Christe he did openly recall his word agayne and shewed to be sorowfull for hauing spoken it agaynst one that bore that tytle But Sir Francis hath no such feeling or remorse of conscience in him for that he is not gouerned by the same spirit of humilitie and pietie that Saynt Paule was wherunto notwithstanding I would gladly persuade him if I might and for that respect do mean to alleage vnto him the considerations insuing about the Bishop of Rome First himself in the 31. page of this his libel hath these wordes The Lord from heauen commandeth to all men vpon earth that euery soule should be subiect to the higher powers for there is no power but of God and euerie power is ordayned of God VVhich wordes if they be true then must the Popes power also be of God seing it hath byn an acknowledged power by all Christendome for so many yeares and ages not only for a lawful power but also for a holy and supreme spiritual power and then let men iudge in what cause Sir Francis standeth that not only resisteth but reuileth also this sacred power notwithstanding that the illation which Saynt Paule inferreth immediatly after the former wordes is this wherfore he that resisteth power resisteth Gods ordination those that resist Gods ordinatiō do purchase damnation vnto themselues More ouer that saying of Christ vnto the Apostles he that heareth you heareth me was not spoken only for them selues but for all their successors also that by succession should gouern the churche vnto the worlds end as all men wil cōfesse And cōseqētly the other parte also of the same sentence he that contemneth you contemneth me must needes in like manner belong vnto the same man And that the Bishops of Rome be successors in the Apostle Saint Peeters seat is no lesse manifest to all men of vnderstanding and learning And albeit Sir Francis will say presently that they follow not Saint Peeters steps and wil proue it at leisure yet if that were true the princes authority is not taken away hy his euil life or deportement for then should we haue few true princes in the world But aboue all others it pleased Christe himself to take away this obiection touching Popes and Ecclesiasticall princes when he sayd that vpon the chaire of Moyses should sit both Scribes and Pharisees and that we should notwithstanding obserue and do whatsoeuer they sayd but not according to their woorkes So as stil there remaineth the obligation to obey them though their liues and hehaueour were not correspondent but much more the obligation not to slander contemn and reuile them as our harebrain and headlong knight doth I say it is harebrain and headlong dealing to runne so furiously in so dāgerous a path as this is For besides that maledicus a railing tongued man is placed by Saint Paule among them that shall neuer attaine the kingdome of heauē it is much more grieuous sinne to vse this vice agaynst Magistrates that represent the power of almightie God and far yet greater agaynst spiritual magistrates that haue this authoritie in a far higher degree then temporal magistrates but most of all agaynst him that representeth immediately the person of Christe Iesus vpon earth which is the Bishop of Rome as presently more particulerly shalbe shewed Furthermore if all the holy and learned men of Christēdom haue not bin deceiued for so many ages together as they haue confessed this general doctrine of the Pope of Rome his prerogatiue without doubt or contradiction then is Sir Francis out of his way then is he in the open path of perdition then is he furious frantik and besides himself in rayling as he doth And that this only vniform consent of such and so many holy learned men gon before vs were a sufficient argument to make any man that were discreet and fearing God to enter into doubt at least of his doing in this behalf cannot in reason be denied and so without doubt would Sir Francis also do if his temporal life lay on the bargain as his eternal doth For let me aske Sir Francis if an herb should be presented to him to eat that all learned phisitians for a thowsand yeares together haue held for strong poyson and onely som one or two of later yeares haue begonne to teache the contrarie without actual experience whether it be so or no but only by discourse and new argumentes of their owne would he abstayne to eat it think you or no Or if an action should be offered him in England which by all old lawyers iudgment of former tymes hath byn taken for high treason ipso facto and losse of
lyfe landes though some â—iewer lawyers were of contrarie opinion that now it is not I persuade my self S. Francis would looke twyce er he lept once in committing that action for the loue he beareth to his temporally fâ—nd state but in this other case though all ancient diuynes and doctors for aboue a thowsand yeares together haue taught that it is blasphemie to rayle at the Bishop of Rome appoynted by Christ to gouerne in his place and damnation not to acknowledge his authoritie and only Martin Luther a loose Apostata fryer and Sir Iohn Caluin a sear-backt priest for sodomie haue begonne in our dayes to teache the contrarie for feare to be punished by him for their wickednes yet Sir FraÌ„cis rusheth on and casteth at all and will hazarde hell and all eternitie of tormentes theron depending rather then not to satisfie his passion in this poynt and please the state wherin he liueth by shewing himself a forward man And who will deny this to be headlong and hare brayne dealing And yet further though this vniuersall consent of Christendome agaynst two or three so contemptible authors of nouelties be more then sufficient to induce any man of reason to looke about him and to consider what he doth and whether he may adventure his soule vpon such inequalitie of testimonies as this is between two or three nouellants and twentie millions of holy and graue ancients which difference of witnesses I suppose would preuayle in VVestminster-hall with any equal and discreet iudge or iurie yet for further light to such as wilfullie will not shut their eares and eyes I will set downe heer some other considerations also to the same effect besides the prescription of tyme and antiquitie before mentioned and besides the weight and number of so many holy and learned mennes iudgmentes of former ages whom yet in reason we cannot presume to be inferior to ours if we be not ouer fond and passionate in our owne cause First then it cannot be imagined but that Christe our Sauiour instituted a churche to continew and to be gouerned not only for that first age after himself but euen vntil the worlds end and so himself sheweth Math. vltimo This gouernment was to be vnder Bishops and Prelates ordained by the holy Ghost by imposition of handes of the Apostles whose successors they were as Saint Paule she weth playnly act 20. 1. Tim. 3. 3. Tit. 1. And this succession was to endure to the worlds end also by continual new ordination and imposition of hands so as none could enter by stealth or violence into this rank but such as lawfully should be admitted That among these Prelates and spiritual gouernours of his churche and kyngdome Christe would haue some subordination of the one to other for auoyding strife schisme and confusion and one ouer all the rest is verie lykely and probable euen by reason it self if no other proof were For so he forshewed by light of nature to all Philosophers who held without controuersie that the monarchie or gouernment of one head in highest degree was the best among all other manner of regimentes and consequently it is lyke that Christe tooke not the wurst for the regiment of his churche and spiritual common wealth God practised this kynd of gouernment in the creation of Angels geuing them one vniuersal superior vnder himself which was Lucifer before his fall as is gathered out of Iob. 40. and Isay 14. by ancient fathers that expound those places And afterward when Lucifer fell he remayned still head of the wicked spitites and Michael of the good as is signified playnlie Apoc. 12. God practised the same kynd of monarchial gouernment for spiritual affayres in erecting the churche common wealth of the Iewes that was to be the figure of our churche to come geuing them one high preest to gouerne direct and hold in vnion and obedience all the other preestes which were almost infinite in all their synagogues throughout the world He practised the same in lyke manner in al other thinges lightly of this world appoynting subordination and reducing all to one as all the vnder heauens to the gouernment of one supreme the branches of different brookes and riuers to one fountayne the infinite armes and branches of one tree to one body and roote And all creatures fynally to the subordination of himself But yet more spetially was this needfull in the erection of his churche vpon earth as hath byn sayd for preseruation of conformitie and auoyding of diuision and confusion For if there were many gouernours therof ioyntly vnder himself â—â—â—h equal authoritie they disagreed who should attone them If any of theÌ„ would be obstinate or wilfull who should correct them And fynally this churche is compared to an armye that needs must haue some knowen general and not only to an armie simply but to acies castrorum ordinata a wel ordered armie that hath all other officers also in good order vnder the Captayne general And it is compared in lyke manner to a house to a sheepfold to a ship to the Arke of Noe and the lyke all which thinges haue one head gouernour as the world knoweth And that his priuilege was geuen by our Sauiour to Saynt Peter among all the Apostles if no play ne commission were extant as the re is yet Christes proceeding with him far different from any of therest of the Apostles sufficiently declareth his intention in this matter That he reuey led vnto him first of all the rest the hidden mysterie of his incarnation and of the blessed Trimitie Math. 16. That he sayd only to him rogaui pro te ne deficiat fides tua I haue asked for thee that thy fayth shall neuer fayle hauing sayd first that the diuel was to sift them all Luc. 22. That he promised only to him that the gates of hell should neuer preuayle agaynst his seat Math. 16. That he paied tribute only for Peter and for himself Math. 17. That he changed his name from Simon to Cephas or Peter that signifieth a rock or stone Ioan 11. which is the name of Christ himself attributed to him by the prophets as is to be seen Isa. 8. 28. Daniel 2. Psal. 117. That Christ called only Peter to walk with him vpon the water Math. 14. That he preached and wrought two such notable miracles in the only â—hip of Peter as appeareth Luc. 5. Ioan. 21. That he foretold only to Peter the kynde of death he should dye allotting him the same that himself was to suffer vpon the crosse Ioan 21. And that he being to go toward the same death he washed Peters feet before all the rest And that after his resurrection he appeared first of all the Apostles to Saynt Peter and besydes this that his angel willed the woman to tell Peter by name of Christes resurrection c. All these things I saie and manie other do shewe the preheminence of this
haue wrought or do woorke ergo c. Anthichrist shall raigne but three yeares and a half when he commeth as is gathered by ancient wryters out of the Prophet Daniel chapter 7. and 12. and out of the 12. chapter of the Apocalips where it is sayd that he shall reigne a tyme tymes half a tyme for so S. Iohn himself interpreteth the matter c. 11. 13. saying it shalbe for 42. monethes which make iust three yeares a half but the Popes of Rome haue raigned for more ages then these are yeares and consequently cannot be Antichrist Beside this the Scripture teacheth vs plainly that before Antechrist come Henoch and Helias shall returne againe to oppose themselues against him and in the end shall conuert the Iewes Malach. 4. Ecclesi 48. Math. 17. Apoc. 11. but we see not yet this poynt fulfilled to proue the Pope to be Antechriste ergo c. Lastly for I will be no longer in this matter streight after the end of Antechristes kingdome which shall endure but three years and a half as before hath bin shewed shal ensew the day of iudgment and consummation of the world as the Prophet Daniel foretelleth cap. 7. and Saint Iohn in the Apoc. cap. 20. and the same is gathered out of Christes own wordes also Math. 24. and the foresaid Prophet Daniel speaking againe of this matter in the 12. chapter saith that the kingdome of Antechriste shall endure a thowsand two hundreth and ninetie dayes which maketh the former number of three years and a half And then he addeth these woordes happy is he that expecteth and ariueth vnto a thowsand three hundreth and thirtie and fiue dayes which is fourtie and fiue dayes after the death of Antechriste for that then Christe coÌ„ming to iudgmeÌ„t shall bring the crownes of iustice for those that are victors c. And seeing that the Popes of Rome haue endured now so long yet the end of world hath not ensued it is manifest as wel by this reason as by all the other before alleaged that these Popes cannot be properly Antechriste as our new malignant raylers do affirm But it may be some wil say seeing the absurditie of the former false position that the Pope of Rome is not properly that Antechriste which is foretold by the scriptures but only a forerunner of his and such as disposeth the way to his comming at the end of the world in which sense Saint Iohn hauing sayd Children this is the last houre and as you haue heard Antechriste commeth or is to come for so the greek verb signifieth plainly being of the present tense and not of the time past where the latin is doubtful and may be taken both wayes Saint Iohn I say hauing foretold in his epistle that Antechrist was to come in this last houre or age of the world after the appearing of the true Christe he addeth immediatly these wordes And euen now many Antechristes are made and therby we know that this is the last houre c. VVhich is as if he had sayd that forasmuch as we do see many become Antechristes that is to say do become opposite to Christe both in spirit and operatioÌ„ and doo begin to worke the misterie of iniqâ—itie as Saint paule calleth it agaynst true Antechristes comming heerby we know that this is the laste age from Christe to Antechriste and so to the worldes end which immediatly is to ensew after Antechristes ariual If I say our knight and his compagnions will confesse this that the Pope of Rome is not that proper Antechriste foretold heer by Saint Iohn to come in the end of the world but only that he is one of those other forerunning Antechristes already made and appearing in S. Iohns dayes to prepare the way which yet no heretique nor Sir Francis himself though neuer so shameles will daâ—e to auow of the Bishops of Rome of the primitiue churche when Saint Iohn wrote those wordes that they were Antechristes they being known to be Saintes and holy martirs for some ages together if this I say be graunted then it followeth that all these mennes ianglings in bookes and pulpits against the Popes of Rome to proue them Antechristes faleth to the ground and is made ridiculous for that in this sense all euil men whatsoeuer may be called Antechristes that is contrarie to Christe who do woorke iniquitie and cooperate to the kingdome of sinne which Christe came to ouerthrow and so all Turkes Moores Tyrants Persecutors and other wicked people are Antechristes in this sense as forerunners of true Antechriste and contrarie to Christe neither is there any thing peculier to the Popes of Rome though we should confesse them to be neuer so wicked in life but the very truthe is that principally and aboue others in this sense the name of Antechriste is proper to heretiques and sectaries who vnder the name of Christe do impugne Christe and leauing the common receiued vnion of fayth do finde out contrarie pathes by themselues And against such men did Saint Iohn especially speake those wordes that many Antechristes were already made to wit the Ebionites Cerâ—â—thians and Nicholaites then newly sprong vp And for this cause also doth he say Antichristi facti sunt they are made Antichristes and not borne so for that by their owne malice they made themselues such in departing from vnion And now whether Popes or the Protestants do participate more of this qualitie of heretical Antichriste by breaking vnion in faith and religion from the whole bodie of Christendome I leaue to the discreet reader to ponder And thus much may serue about calling the Pope Antichriste As for Rome whether it be Babilon or no litle importeth it to the matter we haue in hand so we agree in the sense for not only Saint Iohn in his Apocalips but Saint Peeter also in his epistle doth call Rome Babilon and we deny it not for it was in respect of the great confusion of iniquitie Idolatrie and persecution that the infidel Emperours vsed and were to vse against Gods Saints But that either Saint Iohn or Saint Peeter did call is Babilon in respect of the Christians that were in it at that tyme I think Sir Francis himself will blush to say and consequently the name of Babilon giuen to Rome when it was impious and pagan aperteineth nothing to Rome now after it is Christian nor hath this fond obiection need of any further answere For the rest of the rayling and contumelious speach wherby the Pope is termed the proud Priest Archeprelat of Rome touching the words Priest and Prelat they are names of his dignitie as they were in Christe and the Apostles themselues who were both Priests and Prelates Arche-prelates also in that they were more principal then others As for prowd that dependeth of the Popes inward disposition which our knight ought to haue knowen in all law of good christianitie how it standeth
common-wealth many perils diuerted both for the present and the time to come many benefits and benedictions insew euery way if I be not deceiued which yet I leaue to the high and most holy inscrutable prouidence of almightie God to determine at his pleasure and to your Lordships wisdomes to consider with due maturitie And so most humbly I take my leaue This first of September 1598. Antigo. of flatterie Esa. 3. The present state of English blessings â—â—cles 22. Scotland Irelandâ— Flaundersâ— Fraunce England Spiritual effectes by change of religion Ioan. 17. Act. 4. Eph. 4. Gal. 3. 2. Thes. 5. 1. Cor. 4. About certayntie in religion A playne demonitiation agaynst Sir Francis VVhat effectes of vertue nevv religion hath vvrought Esa. 11. Sledan Math. 3. 8. 4. Luc. 3. Act. 2. 2. Corinth 7. 2. Rom. 8. Coll. 3. Math. 19. 17 1. Cor. 7. Luc. 11. 14. Temporal effectes by change of religion Strength felicitic by vnion Securitie Issue of her Maiestie Establishment of suecession Vnion vvith Rome see Apostolique Ancient leagues VVarres abroad Damages receaued at home Recusantes The soÌ„me of all that hath byn saide Senecâ— Deuised daâ—â—â—enes Learning in Q. Maries reigne Manifeste vntruthes Vntruth Vntruth Hovv reading of Scriptures vvas forbidden vvhie Comparason â— Cor. 3. Ad Marcellinum Vnderstanding of Scriptures a peculier gift Apoc. â— Luc. 24. Act. â— Ibidem Experience of hurtes come by permitting the reading of scriptures to the ignoraÌ„t Ioanâ— Burcher burned The first forged position Distinction of laytie cleargie Origen hom 7. in Herem Epiph. Episc. ad loan Episcopum Hierosol Hieron CoÌ„ in cap. 12. Hierem. Maxime Minime D. Thom. 2. 2. quaest 82. â—r 20. VVhat deuotion is vvhence it proceedeth Psal. 38. VVhy the best learned are not alvvayes most deuoutâ— 1. Cor. â— The Catholiques more authors of knowledge then Protestants The second faigned position Act. 20. About S. Thomas of Canterbury Theodor. lib. 4. c 6. lib. 5. c. 17. deinceps Zozom lib. 8 fere per totum Socrat. lib. 6. c. 16. Zozom lib. 8. c. 17. Niceph. l. 14 c. 43. Math. Paris Vide apud Lippoman Surium Mense Decemb Edoard in vita D. Thomâ— cap. 26. K. H. his voluntarie penance The third feigned position Impudent calumniation Heb. 13. Ephes. 6. Rom. 13. The fourth faigned position Shameles lyinge Many cauiles and falshoodes Rom. 13. Vide quest 26 27. addit 6. Tho. ad 3. p. caet tract 9. opustul de indulgentijs Ioan. 20. A fonde coÌ„clusion The malignitie of Sir Francis The estate of Lady Elizabeth in Q. Maries tyme. Causes of securitie to Lady Elizabeth in Q. Maries tyme. VVicked calumniatioÌ„s Leu. 4. â— Num. 35. 1. Reg. 19. 15. 16. 17. About Doctor Storie Doctor Stories zâ—le and complaynt A Counselour may speake freely About the Bul. of Pius Quintus A ridiculous proposition Three things considerable in this knights accusation Anno Domini 1570. regni 13. Incitation of Popes by the English Protestantes Contemptuous proceeding The excomunication agaynst the Queene Other hostile actions obiected Of the patience of Catholiques The patieÌ„ce of ProtestaÌ„tes Goodmans booke The reuels of forayne heretiques Northumb. VVestmerl Fr. Throg Char. Pag. Northumb. Arundel The Comparison betvveen Bishop Gardener Cardinall Allen. 2. Cor. 6. Of Bishop Gardener Rom. 13. Bishop Gardener his gentle nature The Dukes speaches to Bishop Gardener The Duke of North. religion Stovv â—n 1. Reg. Manâ—e A mysterious bracelet Of Bishop Gardeners fall Sto anno 1. â—d 6. About bringing in the Spaniard in Q. Maries dayes Rom. 13. The SermoÌ„ of Bishop Gardener at Pauls Crosse. Bishop Gardener his repeutance at his death K. Henrie the 8. inclination to reconcile himselfe The sleepe and dreame noted by B. Gardener in England Seem HeÌ„r 25. cap. 22. anÌ„ 28. cap. 7. 17. K. Henries perplexitie about religion The stirres in king Edvvardes dayes Of Cardinal Allen. VVhy Doct. Allen. D SaÌ„deâ—s and other lyke might vtten their myndes more playnly Hovv the Q is ouâ— mother and he Pope our father Sir Francis ridiculous Ioan. vâ—t About Iesuites in general and their coÌ„tradictors Act. 28. Iustin. apol 2. ad Anton. Pium. Tert. apol aduersus geÌ„tes Sap. 10. Psalm 79. 7. Luc. â— Isai. 8. Heb. 12. Causes of tribulations to Gods seruantes Ioan. 18. Act. 9. 2. Cor. 1. Dyuers sortes of contradictors of Iesuits 1. Cor. 1. 1. Timoth. 1â— 2. Cor. 11. 1. Ioan. 2. Philip. 1. 1. Timoth. 1. 2. Timoth. 4. Profession of Iesuites 1. Ioan. â— Chrysost. Tom. 5. hom 2. de vit monach Basil. serm de institut monachi Nazianz. â—rat 1. in Iulian. Apostat Iesuits doctrine Eccles. 1. Dan. 12. The name lisfe and coÌ„uersation of Iesuits Iustin. apol 2. ad Imp. Anton. Tert. apol Top liffe the preestqueller Ihon Chattel in France an 1594. offred to kil the king Ioanes Ghineardus martyred Cic. lib. 2. off D. Tho. 2. sent dist 44. art 2. de Regim principum cap. 6 Caet in D. Thom. 2. secundae q. 64. art 3. Sot de iust lib. 5. q. 1. art 4. Diuers enemies of Iesuites Tertul. Apolog cap. 8. Cap. 2. Apostatical Iesuites Ioan. 3. Deut. 32. Iustinus Apolog prima Part. 6. Constant cap. 1. Exam. admitt cap. 4. Iesuites labors and indeuours for the publique Tertul. Apol. â—â—p 42. Obiections against lesuites ansvvered Ambition 1. Cor. 1â— VVhether Iesuites be seditions trooblers of common vvalthes Act. 24. Luc. 23. A holy kynde of seditioÌ„ Luc. 12. S. Bonauent stim diuini â—â—noris Eccles. 41. VVhether Iesuites do seeke the deathes of princes Ioan. 12. The fact of Iohn Chattel in france the 27. of DeceÌ„b. 1594. An other deuyse against Iesuites in Holland Refutal of the fable VVhether Iesuites seeke her maiest blood 1. Cor. 2. Defence of F. persons in particuler An euident demonstration 1. Reg. 2â— 2. Timot. 2. About good lyf Math. 7. Iacob 2. The first charge agaynst Catholiques An erroneconscience also byndeth Rom. 2. Idolothita Roman 14. Aug. lib. 4. contra Iuda cap. 3. An erroneous conscience doth euer excuse Roman 1â— Protestantes discredit Matti 13. Marc. 14. Luc. 8. About the hurtes that recusantes vvould do Argumentum ad hominem 1. Cor. 14. No subiectes to be vrged vpon invvard desyres The third charge against recusantes Sir Francis Hastinges conscience Notorious rayling and calumniatioÌ„ agaynst recusaut Catholiques A bare English hart vvhat it is An absurd position of Sir Francis Gen. 12. 19. 3. Reg. 12. 4. Reg. 3. Hier. 38. 39. 40. c. Ruff. lib. 1. cap. 18. Zozom lib. 3. cap. 12. Socrat. lib. 3. cap. 4. Psal. 44. Math. 17. Luc. 12. 1. Cor. 2. Domestical examples 1. Pet. 2. About obedience to teÌ„poral Princes Acts. â— False taanslation 1. Pet. 2. Hebrae 13. Spiritual go uernours Acts. 20. Most absurd doctrine Mat. 15. 1. Pet. 2. Hovv recusantes do obey and hovv they may not A speech to catholique recusantes 1. Pet. 2. Math. 22. Marc. 12. Rom. 13. Temporal Magistrate 1. Pet. 2. Rom. 13. Note this point Ioan. 8. Rom. 13. 1. Pet. 2. Spiritual magistrate Ioan. 6. Luc. 12. Ioan. 13. Math. 23. Luc. 10. Heb. 13. Temporal and spiritual iurisdiction Occham to the Emperour Opprobtiousspeaches VVhether the Popes of Rome be Antichrisâ—â—â— Antich one man Antichrist declared by the levves Antichrist vvhen Antichrist a Ievv Antichrist in Hierusalem Antichrists doctrine Antichrists miracles Antichrists tyme of raigne Henoch Helias Day of iugdment Hovv there are many Antichristes 1. Loan 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit 2. Thessal 2. Hovv Rome is Babylon About the Popes external honor The peril of Sir Francis rayling Exod. 22. Leuit. 20. Act. 23. Rom. 13. Hovv povver is to be respected Luc. 10. Math. 23. Harebrayne and hed longe dealings of Sir Francis 1. Cor. 5. 6. A demonstration agaynst Sir Francis madnes Luther Caluin Diuers reasons for the Bishop of of Râ—ome his preheminence Plato in polit Arist. lib. 3. polit cap. 5. Agust lib. 11. ciuit Dei cap. 15. 1. Cor. 10. Cant. 4. Saynt Peter cheefe of the church vnder Christ Ioan. 3. August in hunc locum Luc. 24. Marc. 16. Act. 1. Act. 2. Act. 3. Act. 5. Act. 10. Ibidem Act. 9. Chrysost. Ibidem Gal. 1. Chrysost. homil 87. in Ioan. CommissioÌ„ of Saynt Peter Math. 16. Ioan. 21. Ambrose in cap. vltimâ—Ì„ Luc. August in Ioan. 21. Chrisost in Ioan 21. Epiphanâ— in ancor Hovv Saint Peters charge is imparted also to others Saint Peters successors Popes of Rome 1 Pet. 5. The Particuler obligation of English tovvardes the Bishop of Rome Raging agaynst the Spanish nation VVhy Spaniards are maligned Speeches of English vvhen they vvere poteÌ„t Of the spanish nation 1. Mach. 8. Rare Spaniards Particular obligations of Spaniards The defence of the King of Spayne in particuler The condition of the mariage vvith the Spanish King King Philips vsage to made the English The vsage of English tovvards Span. in Q. Mariestyme The Count of freÌ„tsalida robbed pretily in England First frutes of nevv ghospellers A discourse of Sir Francis of King Philip secret meaning The letter out of Spayn discredited L. Courtenay The Carevves A malitious forgerie agaynst King Phil. Faigned effects of an imagined vsurpation About taxes paied to the King of Spayne The tribuâ— of Alcaualla A shamles tale The improbabilitie of the calumniation Duchesse of Feria King Phil. sought not Queen 〈◊〉 destruction About lopus the PhysitiaÌ„ In the 6. Encounter The conclusioâ— Effectes of yuel tongues A supplication to the Councel for moderatioÌ„ Reasons for moderation Qualities of the princes to be dealt vvithall Pope Clement viij K. Phillip The Catholiques of England their cheef desyre The furie of puritaâ—ical spirits Cyprian â—p 93. The effects of dying for religion in England Math. 21. Eccles. â— Iustin. lib. 3. Cicero off lib. 2. Luc. 11. The dangers after her Maisties death The example of Aug. and other kings Kings of England In the 6. incounter The example of King Henrie the eight and the King of France In the 3. incounter An important coÌ„sideration A ioyful state The first proposition of Protestantes in the vvorld