Gods vvord that preeminence aboue Protestants they haue also Finally if the time of their liuing in this vvorld vvas by much more then a thousand yeres in diuers of them neerer to Christ then ours is and thereby they might very easily trace out the Apostles doctrine by the report of not many ages before them in these things novv doubted of that aduantage also they had beyond the Protestants Al these things vvith vvhat other prescriptions so euer any Catholikes haue had against Heretikes in al age vve haue against the Protestants in the most euident sort that can be So that vve may very fitly say as S. Augustine did by the like comparison onely changing the Heretikes names Hath long time so confounded heauen and earth light and darknes that Luther Caluin Zuinglius Bucer Beza do see and Hilarie Gregorie Ambrose Hierom Chrysostom and the rest are blind Therfore if either grace coÌ„mon sense diuine or humane probabilitie vvil serue our Schooles cary al vvith them against the Aduersaries if the expresse vvordes of Scriptures may preuail vve haue them a thousand times more cleere for vs then the Aduersaries haue for them if the sense must be sought for vve haue as many helps of nature of learning and of grace honour and thankes be to God as they haue to find it out the sentence is giuen for vs and against our Aduersaries in al the Tribunals of Gods Church Al Vniuersities al Colleges al Churches al Bishoprickes al Monasteries al monuments of Christianitie vvere made by and for Catholikes and for Protestants none Al the soules of our Christian fathers al the Saints in heauen al their actions vvorkes vvritings liues and deaths professe for vs. Therfore if our doctrine be erroneous there is no truth nor can be no God Christ religion nor saluation Vvhich Atheisme is the end of al these vnhappy reuolts from the vnitie of Gods people And for the particular points of our doctrine Catholike vve haue and diuers other learned in banishment haue before vs by sundrie bookes in our vulgare tonge defended them vvith al maner of learning and proofes that the Protestants them selues required and haue refuted the contrary inuincibly By vvhich combat in vvriting bookes though they vvere the chalengers and promised for the entertainemeÌ„t therof or at least vvished in shevv of vvordes al freedom and impunitie yet aftervvard they vvere driuen to forbid the entering hauing or reading of al our vvorkes Vvherevpon madde I. Pace meeting one day vvith M. Iuel called the B. of Salisburie but not secundum vsum SaruÌ„ the ProtestaÌ„ts chaÌ„pion saluted his L. courtly and said Novv my Lord ê™ he you may be at rest vvith these felovves for you are quit by ProclamatioÌ„ Neuertheles the Aduersaries haue not ceased to make shevv of ansvver to diuers of the said Catholikes vvritings but vvith such il grace in the sight of al vvise men that they haue rather furthered our cause then their ovvne For their ansvver is nothing els but a plaine running avvay like vnto some covvardly dogges that fleing from the fight yet in running avvay looke backe and barke and bay at their enimie or the game vvhich any man of iudgement may sone espie Alleage them Scriptures it is not Canonical alleage that vvhich them selues acknovvledge to be Canonical they corrupt it vvith false translation deceitful alteration fantastical glosing such as neuer came to any vvise faithful maÌ„s mind before Alleage them Doctors they deny the bookes alleage others or their bookes confessed they say they vvere in a blind age of some that they folovved the errors of the Gentility of al together that they vvere men Alleage sacred Councels they vvil not beleeue them vvithout expresse Scriptures Vvhen vve reply yea but vvhy beleeue you not these men and Saints and iudicial meanes of trial of the true sense of Scriptures seing you are but men also your selues and a litle vvorse men then they then at length they come to the spirit of God vvhich they arrogate to theÌ„ selues and deny it to Gods Church Priests and Councels to vvhom it vvas promised And being at this exigent they flee from the question of doctrine to liues and maners of Popes Prelates and Priests as though there vvere any creature liuing more profane and impure then the preacher Protestant or al vvere true vvhich the deepe hatred and malice of Heretikes feine against Gods Priests or the vulgar vices of humane frailety vvere the fruites by vvhich false teachers be tried or vve for the condemmation of the Protestants doctrine charged them onely or specially vvith the sinnes incident to mens infirmitie of euery sort and not rather vvith such crimes as be natural to Heretikes namely of this sect Vve charge them vvith rebellion against Christes Church lavves and ordinances vvith disobedieÌ„ce to their lavvful Pastors vvith contempt of holy Councels fathers and Doctors vvith falsifying corrupting denying diuers bookes and places of holy Scripture vvith contention and dissension among them selues disturbances of Kingdoms and Countries desire of liberty and nouelty inconstance and daily chaunge of their opinions presumptuous arrogance and vaunting of their knovvledge aboue al antiquity vvith singularity sacrilege apostasie incestuous mariages of vovved persons spoile of Churches profanation of al holy things preaching and teaching altogether to the disgracing of fasting vvatching virginity continencie voluntarie pouerty al good vvorkes and many other points directly tending to the corruption of good life in al states finally vvith blasphemie against Christes Sacrifice Sacraments Saincts and such like their enormities vvhich are faults properly proceding from their doctrine and therfore far vnlike to those proceding onely of humane infirmitie and mans frailety vvith vvhich they either falsly or truely charge the Clergie and specially the Popes and See Apostolike euen as the Nouatians and Donatistes did before them Vvhich offenses do so litle preiudice the truth and doctrine of the same Seat that S. Augustine auoucheth if some Iudas or traitor vvere in that office as there vvas one in the College of the Apostles that it could not be preiudicial to the doctrine of that See or the peoples obedience to the same Our heaueÌ„ly Maister saith he concerning naughty Gouernours of the Church hath made the people secure and void of care that for them the Chaire of holesom doctrine be not forsaken in which euen the euil them selues are compelled to speake good thinges For it is not their owne that they speake but Gods who in the chaire of vnitie hath put the doctrine of veritie And S. Cyprian giueth vvarning to all faithful people not to maruel nor in any vvise to trust an Heretike specially one fallen into relapse vvhen he raileth on Gods Priests With the fallen and profane saith he and such as are out of the Church out of vvhose breastes the holy Ghost is departed there can be nothing els but a wicked or peruerse mind and deceitful tonge and venemous hatred and sacrilegious lies Whom
and to the vvhole state if so iust a request so humbly asked in his name should be cōtemned it vvould please their goodnes to vvithdravv their heauy hand from the poore Catholikes and rather procure them licence of her Ma. tie to serue God after the manner of al their Christian forefathers then to afflict thē in body and mind so pitifully that so both the Seminaries might cease and their Honours might haue Gods Priests and all Catholikes pray for them rather as their patrons then as their persecutors Trusting that they and al the vvise of the Realme be persuaded that the Kingdom of God first sought is the vvay to the peace felicity and security of al vvordly vveale vvhich not onely their ovvne pietie and prudence may teach them but also the example of the Hebrues vvho for feare of endamaging their temporal state for sooke their promised Lord and Sauiour Of vvhom therfore S. Augustine vvriteth this sentence vvorthy to be emprinted in the hartes of al such as haue the rule and charge of kingdoms Temporalia perdere timuerunt vitam aeternam non cogitauerunt sic vtrunque amiserunt ⧠An admonition and comfort to the afflicted Catholikes CHAP. VII NOVV hauing sincerely set forth to the vvorld our intentions vve may turne our talke for conclusion of this Defense to you our fathers frendes and brethren in Christ being either in the fornace of Gods probation or in the burden and broile of that hote haruest of our Lord or by sure treading threshing and vvinovving laid vp for vvel tried vvheat in the barne-floore of Christes Church to you vve say Be humble vvise meeke peaceable patient and constant in all your cogitations vvordes ansvvers doings and sufferings that Christ Iesus vvhom you serue may blesse and prosper your endeuours moue her Ma. ties hart to haue compassion open her graue Counselers eies to see your innocencie alter the enimies and il informers malice and malediction vnto loue and good affection tovvardes you stirre vp the mindes of al men invvardly and in conscience to consider the cause of your afflictions and giue them such sense reason and religion that they may acknovvledge your vndeserued calamities For your life and behauiour agreable to your faith and calling and formed in all pietie discretion and modestie after the demeanour of all old Martyrs and according to the paterne of those glorious Confessors our true fathers Pastors and Maisters that haue by their sacred persons sanctified your prisons by tvvo and tvventie yeres durance shal defend your Christian intents and ours more then all the vvordes that vve can make In the meane time both you and vve vvith all our louing brethren the Catholikes must rest vpon God and the equitie of the cause so vvell knovven and approued to the vvisest in the vvorld and our ovvne vvell enformed conscience For as the cause and not the paine or persecution vvherof only Heretikes do vaunt them selues iustifieth vs so Christ and our conscience testifie that vve are not acquainted vvith any conspiracies against our Prince and Countrie nor do suffer for rebellion or treason attempted against man but for that vve vvill not conspire vvith Coré and his complices against Moyses and Aaron Peter and Paul vvhich the holy Scriptures call rebellion against God and for that vve crie vpon our deerest Countriemen that the reuolt from the Catholike Church is a greater fault by manifold then defection from any earthly king or Cōmonvvealth fyre once sent from heauen and the earth opening and svvalovving such offenders aliue dovvne to Hel for our vvarning and for Gods reuenge of so greuous a crime For this in truth and none other matter do you and vve suffer It is for the honour peace and vnitie of the Church it is for the sauing of our ovvne soules and the soules of our beloued parents and frendes it is for the defense of Christes Priesthod and souerainty in earth it is for his eternal Sacrifice and Sacraments it is for the custodie of that doctrine and truth vvhich vvas laid vp as depositum in the hands of S. Timothee and other Bishops and Priests to be preserued from al corruption and alteration coming by heresie and noueltie it is for the good garding of the holy Scriptures and the natiue sense therof set dovvne by Gods Church and al the holy Doctors from heretical adulteration and deprauation it is for our inheritance left vs by S. Gregorie and S. Augustine our first Apostles vvhich vve may not betray for a thousand deaths finally it is for al our Christian fathers faith honour and memorie to vs most deere and blessed The defense of any one article of the Catholike faith of any one point of Christian doctrine any title of our Lordes lavv any one Sacrament the sauing of any one soul being the price of better bloud then ours is cause iust and great ynough vvillingly and patiently to sustaine al mortal paines but for so many partes of our beleefe impugned for so many holies profaned for millions of soules hazarded for the saluation of our Prince othervvise so gratious our Countrie our parents and our posteritie not to suffer vvere against al duety of nature charitie and religion Such is then your cause deere Sirs as neuer Martyrs nor Confessors since Christes time had any more vvorthy more cleere or more glorious Vvhich to forsake for any feare of man or flatterie of this vvorld should be our eternal ignominie both here in this life and before God and his Angels in the next The manner of your suffering cōfession and Martyrdom for blessed be God some of our brethren haue gladly and honorably persisted euen to death and many mo are ready by his grace for the same resembleth also the old proceding in that kind vvhich hath not been commōly vsed since Kings vvere Christened For as the persecution of Priests and Bishops vvherof S. Hilarie complaineth against Cōstantius the Arian Emperour is oftentimes so couertly and craftily conueied that being in deede great and perilous yet it can not appeare to the due commendation of the sufferers or good example of the seers so both of old and of late almost in euery Countrie as by the Arians and Circuncellions in Afrike and Italie and by the Caluinistes in France Holland and Zeland Priests and Catholikes haue been persecuted more often and more cruelly tormented and massakred then vvith vs thankes be to God but yet neither so much to the merite of the sufferers before God nor to the edification and aduancement of the peoples faith and hope in him as vvith vs vvhere the matter passeth vvith deliberatiō and in forme of lavv and order Vvhen Christian Catholike men are barbarously assailed and sodenly slaine no question made of their faith or holy order no promis giuen of life or promotion if they list to deny their profession no deliberation nor time to consult nor former terrours shevved no tedious nor lingering paines of
prisonment of famine of infamie of frendes or aduersaries solicitation of losse of lands goods and life or care of vvife children and familie in this case though they be holy and happy Martyrs also yet such suffering is not that vvhich is called after holy Scriptures speache Confession of Christ before men vntil death or temporal torment vvhat so euer Vvhich kind is almost proper to our Countrie in these daies at the least it is in no other place els so euident and vsual There you are conuented before Officers you are examined of your Priesthod of saying or hearing Masse of absoluing or taking absolution you are called traitours and seditious persons you are prisoned in dungeons among theeues and some of your chast virgins as of old the blessed Martyrs S. Agnes and S. Lucie thrust into infamous places the lodgings sometime of murderers and malefactors are novv filled vvith men of God Christian innocent people of euery state and sexe you are tempted by faire promisses on the one side and fearful threatenings on the other to yeld though it be neuer so litle not relenting you languish there in perpetual prison or be condemned to die and are executed in maner of traitours Vvhich last extremitie that no mo of you be put vnto though so many be most ready vve attribute to God first and then to her Ma. ties clemencie that hath euer been hardly dravven to giue consent to the execution of such vniust lavves against her Catholike and faithful subiectes But vvhen our Lord permitteth it for his glorie it proceedeth in al respects after the maner of old Martyrdom And this is it that giueth vs so great hope of the cōuersion of our Countrie knovving by the Apostle that it is a great perfection and accomplishment of our Christian charitie and duety to resist not onely vnto the losse of Countrie vvife children parēts goods lands libertie honour but vsque ad sanguinem euen to the losse of bloud and liues Bloud so yelded maketh the forciblest meane to procure mercie that can be Euery time that you confesse Christes name euery vvrinche of any ioynt for it euery opprobrious scoffe and scorne giuen by the popular vvhen you be caried in the sacred vestiments through the streates for that also some of our brethren there haue happily borne euery vilany and sacrilege done to your Priesthod euery of your sores sorovves and sighes euery of your vvantes and necessities make a stronger intercession for our Countrie and afflicted Church then any prayers lightly in the vvorld This is the vvay by vvhich vve hope to vvinne our nation to God againe Vve put not our trust in Princes or practises abrode nor in armes or forces at home This is our fight and for this vvarre the Societie of Iesus and our Seminaries vvere instituted to this by al spiritual exercises and cōtinual reading of the Scriptures and antiquity our Priests and Students are trained This being plainely of God can not vve trust by any violence or prudence of man be made frustrate Vvherof he hath giuen reasonable good proofe already by the great encrease of the number and the zeale of knovven Catholikes gained principally by the long confession vvhich is a true though a slovv Martyrdom of the cōstant and learned Prelates besides others and aftervvard by the like suffering of the yonger Priests and others being the frye and fruite of the former spiritual fight Vvhich novv being come to perfectiō hath seede in it self to be sovven in teares and vvvatered if neede require vvith bloud To vvhich sort our Lord hath euer giuen successe him self no othervvise planting his lavv and religion but by giuing vp his bloud and life for vvhich his Father promised him that he should see semen longaeuum nor any othervvise more sustaining or furthering and promoting it in the Apostolike and primitiue state for some hundred yeres together then by the precious deaths of the preachers and faithful people the Kings of the vvorld in vaine vsing al force and most exquisite diligence to extirpate the same and the courage of the Christians continually through Gods goodnes increasing by the crueltie of their persecutors at vvhat time vvhole cities and commonalties vvhole legions of noble souldiars great troupes of virgins and matrones yelded them selues to death and torments for their faith As novv also a litle more zeale and knovvledge of Christian duety engendred by Gods spirit in the mindes of the people through the vse of this spiritual practise and combat shal make vvhole sheeres ād prouinces of deuout persons most gladly offer their lands and liues for the loue of Christ and their ovvne saluation This flame and feruor of faith daily more and more enkindled in the harts of al sortes vvhich is the fyre that our Lord casteth into our Coūtrie and vvhich he vvill haue as vve hope to burne can not be extinguished except it be long of our selues Truth preuaileth in time because it is Gods dereling against vvemen vvine or kings and specially the truth of Christes religion vvhich riseth vvhen it is oppressed and florisheth vvhen it is most impugned It hath not alvvaies an external tēporal state nor the lavves alvvaies for it because Princes be not alvvaies subiect vnto it but if it be not forsaken by the covvardenesse of the Priests and professors God neuer suffereth it to cease or faile in any Countrie though it stād vvith trauail and bloud as it did in Rome and al other places almost til Constantines daies And therfore vvhere God giueth the grace of Martyrdom it is a ioyful signe of mercie and that he vvill not forsake the place nor people vvhich he blesseth vvith so high and rare a benediction but vvil either mollifie the hartes of the Prince and Magistrate or giue aboundance of grace and fortitude to suffer and hold out til it please him of his goodnes to send a calme or the conuersion of the vvhole vvhich vve vvil expect and as much as in vs lieth procure other xx tie and xx tie and tvvise xx tie to that and hovv many mo yeres so euer be appointed by his prouidence for chastisement of our sinnes If vve stood against Gods Church and truth as in heresies many be obstinate at the beginning then forcible good lavves and punishments as S. Augustine teacheth by experience of his ovvne Citie and Countrie vvould in fevv yeres breake our endeuours as repugnāt both to Gods lavves and mans But the Catholike Church and faith can not by any violence be expugned vvhere fortitude of spirit and Apostolike due resistance is The lacke of vvhich hath brought many great Prouinces from one heresie to an other and at length to plaine Paganisme Turcisme or Atheisme that is to no God nor faith at all the end alvvaies of these many faithes as S. Hilarie saith From vvhich to saue our Countrie and posteritie vve are bound to suffer vvhat so euer Protesting to al our louing
AN APOLOGIE AND TRVE DECLARATION OF THE INSTItution and endeauours of tvvo English Colleges the one in Rome the other novv resident in Rhemes against certaine sinister informations giuen vp against the same 1. Pet. 3. Sanctifie our Lord Christ in your hartes ready alwaies to satisfie euery one that asketh you an accoumpt of that hope which is in you but with modestie and feare hauing a good consience that in that which they speake il of you they may be confounded which calumniate your Good conuersation in Christ For it is better to suffer as doing wel if the wil of God will haue it so then doing il Printed at Mounts in Henault 1581. The contents of this Apologie THE preface of the authors intention herein Chap. 1 The reason of our absence and liuing out of our natiue Countrie 2 Of our resorting sometimes to the citie and court of Rome 3 The meaning and purpose of the institution of the Seminaries 4 That we liue not in them against the lawes of God and our Countrie with a duetiful exhortation to the Queenes Maiestie 5 That the Students therof be not trained vp in erroneous doctrine 6 Of Priests and Iesuites and for what cause they are sent into England 7 An admonition and comfort to the afflicted Catholikes AN APOLOGIE AND TRVE DECLARATION OF THE INSTItution and endeauours of tvvo English Colleges the one in Rome the other novv resident in Rhemes against certaine sinister informations giuen vp against the same ⧠Derely beloued countriemen in Christ Iesus ALthough for our selues our ovvne consciences giue vs sufficient satisfaction and testimonie of innocencie in al those things vvherof vve be accused and God himself not onely at the general iudgement in the face of the vvhole vvorld but at the particular daies of euery of our deaths vvhat side sort or cōdition so euer vve be shal discerne our cause and iustifie our intentions against al our aduersaries Yet for that vve be vvarned by the Apostle to make our actions allovvable not to God alone but to men also and a great Clerke telleth vs that it vvere great crueltie so to rest in the cōfidence of our conscience that vve regard not our fame the one being as necessarie for our neighbours as the other for our selves Vve meane by Gods grace and your fauours sincerely and truely as in the sight of our Sauiour and yet most humbly and tēperately for the due respect of our Soueraine and Superiors to make cleere and defend our miscōstrued good purposes and needeful offices tovvards our natiue Countrie in these many heauie yeres of our coacted absence from the same Trusting that so our Lord may alter the mindes of many that mistake our doings and may turne the Q. Maiesties and her honorable Councels eares from our calumniators her hand of indignation from our afflicted brethren and her hart to vvonted mercie and clemēcie tovvardes her ovvne Catholike subiectes Neither needed our defense to be long nor could be hard or doubtful if it vvere to be made either before the vvhole Church of God in any age vvhich both of old in the like cases heretofore and of late in our ovvne by her highest Courtes of Councels and Seates Apostolike the grauest surest and to our causes the most proper Tribunals in earth hath giuen sentence for our faith and doctrine and al our endeuours agreable therevnto Or before al other Christian countries States or Vniuersities vvheresoeuer vve havue liued al vvhich by their manifold mercies comfortes encouragements and by diuers honorable attestations vvich shalbe extant to the posteritie do approue and praise our studies and scholastical trauailes proper to our trade for the reclaiming and succourse of the poore deceiued soules of our nation Or before any of al the old Christian kings her Highnes most noble progenitors in any of their honorable Courtes of Parliament Synodes or Consistories of famous Prelates Congregations of the learned in either their renovvmed Vniuersities from the first faith of our countrie til this our od miserable age al their lavves decrees definitions statutes al their vvorkes vvritings actions life and death approuing our doings and condemning the contrarie Neither can vve mistrust though the sight and certaintie therof be in God alone but our posteritie recouering it self from this present blast of doctrine and peculiar tempest of this time vvhich kind of maladie as experience and recordes of other ages teach vs seaseth lightly on Countries by startes and seasons onely both the simple and vvise that at the first for great allurements vvorldly grateful noueltie and alteration vvould not bevvare novv by a fevv yeres proofe easily vvaxing vvearie of the same vvill like allovv and iustifie our duetiful seruice to God and the Church of England Hauing then the vvhole Church of Christ for vs the nations abrode vvith vs al our countrie beforetime assuredly and as vve trust al after our daies agreable vnto vs our defense before God and man must needes be most easie acceptable and reasonable The difficultie novv onely remaineth in the preiudice and partialitie of the present cōdition and svvay of time vvhich by authoritie force and feare of lavves fauour of the Prince domestical educatiō plausible preaching and persuasion of profite peace and pleasure doth sometimes alter and infect the very iudgement and reason of the invvard man and much oftener doth byas and peruert the external actions of many vvorldings euen against their ovvne natural inclinatiō knovvledge and conscience of vvhich sort there be no doubt in our Countrie innumerable not onely of those vvhose constrainte is euident but euen of such as seeme principal promotors of the one part and persecutors of the other Vvho because they be vvise can not be Protestants 23 yeres that is to say any long time together but yet because they be also vvorldly can not or vvil not confesse their former fall to their disuātage in this life vvhich they preferre before eternal glorie Vvitte and experience being ynough oftentimes to discouer falshod but not sufficient vvithout Gods grace vvhich many haue not because they vvil not to retire to the Church and truth againe These mens exterior assent shal in deede hardly be obtained for the approbation of our actions be our defense neuer so open and euident But our confidence being in God into vvhose hād the hartes and doings of all Princes and peoples be put vvho can at euery moment forcibly touch and incline them to acknovvledge the equitie of our cause as to his glorie and vvisedom shalbe best and vvho hath already giuen vs eternal honour be to his name the hartes and soules of so many thousands of our deere Countriemen Vve may aduenture vvith al hope ioy and comfort to speake in our defense and discouer vvithout al disloyaltie loyaltie to her Maiestie or any her Highnes Ministers the vvrong informations that certaine enimies of the Catholike Church haue giuen vp against vs and our brethren as to our great greefe vve perreiue by some
Gētlemen citizens and some artificers preuaile a monstruous case and that in cause of religion not onely against al the Bishops of the Vniuersal Church besides vvhich haue as S. Ireneus saith receiued vvith their Episcopal succesiō the grace and gift of vnderstanding the truth but euen against their ovvne Prelates and Pastors vvho to say the least must needes both by their great vvisdom learning godly life and by their vocation be more like to knovv the truth and giue true sentence in matters belonging to their ovvne profession and vvere vvith more reason to be heard then those vvho neither for age learning nor diuinitie vvere comparable to them and to vvhom al the said persons by Gods lavv and mans did ovve specially in these cases of religion al subiection and obedience as to the proper Pastors of their soules Aboue al this they moreouer at the same time caused a forme of othe to be conceiued concerning the Queenes spiritual Souerainty vvhich should be offered to al Archbishops Bishops and other Ecclesiastical persons specially vvhom they knevv by their former declaration and Protestation against it could not in conscience take it nor vvould against their conscience receiue it that vpon refusal therof they might be deposed to vvitte the Pastors and parents euen by their sheepe and children Certaine hungrie companions from Geneua shaped into sheepeskinnes vvayting in the meane time to enter vpon their flockes as aftervvard they did the said Prelates honorably and gladly sustaining depriuation and euer since emprisonment for confession of their faith vvhereby and by tracte of time most of them be happily and gloriously deceased These strange and vnnatural dealings these procedings dishonorable to her Ma. tie and the Realme these lavves against Gods expresse cōmaundements vvhich prescribe obedience and subiection to our Prelates these decrees that limite Gods constant and permanent truth to the mutabilitie of temporal statutes to mortal mens vvilles and fansies these are the lavves of the Realme and not the Ciuil ordinances of our Prince that vve refuse to obey and vvhich not onely in our life and doctrine but vnto death and yelding our bloud vve trust to vvithstand vvishing that so at the least God vvil haue mercie on our Countrie and vvipe avvay the ignominie of such violent disorders vvhich to all our posteritie must needes breede shame and rebuke and to vs Gods indignation Vve liue not then here in this our absence from our Coūtrie any vvhit contrarie to Gods lavves as vve be charged but against mans lavves so far as it is euident that they be repugnant to the lavves of God the Church and nature as by the premisses is plaine and as vve are able further to proue against any Protestant Diuine in the vvorld Yea vve auouch further that as no Protestant Diuine in Christendom can proue vve liue against Gods lavves so no Protestant Lavvyer of the Realme for the Catholikes of neither science vvil stand against vs in this poynt can conuince vs that vve liue contrarie to the lavves of our Counrrie Vvhich vve affirme not for that onely that such lavves be vniust and therfore lightly bind not in cōscience nor for that that pertaining to religiō they passed vvith out the consent of any of the Clergie nor for that that being repugnāt to the dignitie and priuileges of the Church they are against the othe of the makers and of al Christian Princes in due order consecrated but for that they be not in deede any lavves at al the makers lacking competent povver authoritie and iurisdiction to procede iudicially and authentically to heare determine define or giue sentence in any such things as be mere Ecclesiastical The Parliament is a mere temporal Court the Bishops them selues hauing voice there no othervvise but as Barons of the Realme nor hauing authoritie thereby or in that respect to treat or define of any matters other then pertaine to the ciuil regiment of the state al the povver that they or others there haue being deriued from the Prince and Commonvvealth ciuil vnto vvhom neither by the lavv of God nor of nature the defining of such matters do belong And it is an euident errour reproueable by al humane and diuine learning that the souerainty or supremacie in causes Ecclesiastical is by nature or by Christian lavves implied in the right or title of a temporal King or that it euer vvas due or can be due to any temporal gouernour Heathen or Christian in the vvorld Not to the crovvne of a Heathen Prince can it belong vvhose Emperial Kingly or Princely povver ouer their peoples vvas notvvithstanding lavvful and true soueraintie and agreable to the lavv of nature and Gods ordinance of vvhich States the Apostles spake vvhen they charged the Christians to pray for them and to be subiect and obedient to them generally through their Epistles as our Sauiour also did in the Gospel concerning the paiment of tribute forasmuch as for some hundred yeres after there vvere not many Princes conuerted to Christ and yet al that vvhile the Church had her seueral regiment Not to Pagan Emperours then did it belong though they vvere no lesse Emperial and Kingly then novv neither vvas it chalenged of them for the principal Apostles ruled the Church in Rome vvhē Nero reigned likevvise vvhere the Kingdoms are reuolted againe as in al the Turkes dominion needes must the Church there haue a spiritual regimēt vvithout any dependance of the Heathen Kings vvhom yet in temporal matters they obey and serue And therfore al that the Protestants alleage out of Scriptures make no more for the claime of a Christian Prince then for the right of the Heathen Againe not to the crovvne of Kings or kingdoms in that they be Christian for then the Church vvhich is Christes mystical body or Commonvvealth matching and meeting vvith a terrene or earthly state should forsake her proper regiment iurisdiction and forme of gouernement receiued immediatly of Christ and yeld the same and it self to the earthly povver vvhich the Apostle calleth humanam creaturam By vvhich meanes vvhen so euer a king or Countrie is conuerted the Church should come and submit to them and not they to Christ and his Church vvhich must needes be most absurd Princes and peoples conuerted alvvaies submitting them selues to Christ and his lavves not dravving the Gouernours of the Church or any person therof to more subiection then they vvere before their Christianitie yea often rather rem◅ting some of that for Christes honour And therfore the holy Scriptures informe vs by euident speaches that conuerted Kingdōs must serue the Church The Kingdom and Nation saith the Prophete that serueth not thee meaning the Church shal perish And S. Augustine Our Lord saith he wil not sail to defend his Church who hath made al earthly kingdoms subiect to his yoke within her lappe spred through out the whole world Kings by receiuing Christes religion are not become Christes Maisters or Lordes ouer the
Church as it is his spiritual and mystical Commonvvealth but are called by the Prophete her foster fathers as Queenes be also named her nources because it belongeth to the earthly povver that God hath giuen them to defend the lavves of the Church to cause them to be executed and to punish rebelles and transgressors of the same The Church then liue she among the Heathens liue she vvith the Christians must haue and hold that forme of regiment and Commonvvealth vvhich Christ immediatly instituted and vvas not chosen made or created by the peoples ordinance and consent vvhich is the origine of al other humane states and formes of Politie the holy Ghost perpetually assisting protecting and propagating the said spiritual regiment in al degrees and functions as in Apostles Bishops Priests and the rest to the end of the vvorld And to these the Apostle said Attend to your self and to your whole flocke ouer which the holy Ghost hath put you to rule the Church Of these he said to vs Obey your Rulers and be subiect to them for they watch as being to giue accoumpt for your soules This regiment is not the right of any earthly crovvne Prince or State they al if they be Christians ovving subiection to the Pastors of their soules and vnto the Church of Christ The Church neuer yelded it nor can yeld it vnto them It is not agreable to them by nature as vve see in the Heathen it can not be chalenged by their Christianitie by vvhich them selues are bound to obey the Church and may not commaund it no earthly Commonvvealth can giue or conferre it to their Prince because they can not giue that vvhich they haue not by any natural facultie The Prince therfore neither taking it of the people nor hauing it by birth or othervvise can not communicate it to Parliament and consequently can not possibly make lavves heare or determine by him self Parliament or any other Court in such sort subiected vnto him of the Churches regiment And strange it is specially in that first assembly of the States hovv they could attempt to bring the Churches spiritual and proper regimēt into consultation iudicial cognition and deliberation before the Prince or them selues vvere found lavvful iudges in such cases no statute then that stood in force graunting them any such povver nor no such thing any vvay lavvful othervvise then by the false presupposition of the Princes Ecclestastical supremacie vvhich yet vvas not by lavves nor in truth by nature could be agnised before the determination therof in Parliament Vvhich hauing no legal meanes to deliberate of the matter could much lesse giue sentence for it But such knottes vvhē they cā not be loosed thē they are bold to breake thē as they did an other like insoluble in the next Parliament about creating their Bishops Vvhich being deficient in the foundation can hardly be amended In truth the Prince or Court of Parliament hath no more lavvful meanes to giue order to the Church and Clergie in these things then they haue to make lavves for the hierarchies of Angels in heauen To bring in these nouelties many a hard shift is sought God knovveth and of al absurdities this paradoxe of the Supremacie passeth the Lutherans flatly controvvling it in general and Caluin him self vvith al the Puritās at the least much misliking and reprehending the first graunt therof to King Harrie for it is al one to be head of the Church and to be cheefe Gouernour in causes Ecclesiastical And it may be thought that it is for some such quidditie that their B. of Canterburie hath been restrained The truth is novv after they haue flattered the Prince there vvith sufficiently for the establishing of their religion they vvould gladly haue the spiritual souerainty thē selues the better to establish other nevv deuises of their ovvne vvherein if they might do as they list square should haue been round long since and of al daies in the yere sunday vvere like to be fasting day But hovv so euer such giue or deny the same to the Prince it is plaine against al reason and nature and that much more in a vvoman then a man vvhich is not capable therof by her sexe It giueth povver to the Queene to conferre that to others as to the Priests and Bishops to preach minister Sacramēts haue cure of soules and such like vvhich she neither hath nor can haue nor do her self It giueth her that may neither preach nor speake in publike of matters of religion to do that vvhich is much more euen to prescribe by her self or her deputes or lavves authorised onely by her to the preachers vvhat to preach vvhich vvay to vvorship and serue God hovv and in vvhat forme to minister the Sacraments to punish and depriue teach and correct them and generally to prescribe and appoint vvhich vvay she vvil be gouerned in soul It maketh the body aboue the soul the temporal regiment aboue the spiritual the earthly Kingdom aboue Christes body mystical It maketh the sheepe aboue the Pastor It giueth her povver to commaund them vvhom and vvherein she is bound to obey It giueth povver to the subiect to be iudge of the Iudges yea and of God him self as S. Cypriā speaketh It maketh her free frō Ecclesiastical discipline frō vvhich no true child of gods familie is exēpted It derogateth frō Christes Priesthod vvhich both in his ovvne person and in the Church is aboue his Kingly dignitie It deuideth vvhich is a matter of much importance the state of the Catholike Church and the holy communion or societie of al Christian men in the same into as many partes not communicant one vvith an other nor holding one of an other as there be vvordly Kingdoms differing by customs lavves and maners ech from other vvhich is of most pernicious sequele and against the very natiue qualitie of the most perfect coniunction societie vnitie and entercourse of the vvhole Church and euery Prouince and person therof together It openeth the gappe to al kind of diuisions schismes sectes and disorders It maketh al Christian Bishops Priests and vvhat other so euer borne out of the Realme forainers and vsurpers in al iurisdiction Ecclesiastical tovvards vs and that there can be no iurisdiction ouer English mens soules but proceding and depending of her soueraine right therein Vvhich is directly against Christes expresse commaundement and commission giuen to Peter first and then to al the Apostles of preaching baptizing remitting retaining binding and loosing ouer al the vvorld vvithout difference of temporal state or dependance of any mortal Prince therein It keepeth the Realme from obediēce to general Councels vvhich haue been or shal be gathered in forraine Countries It taketh avvay al cōuenient meanes of gathering holding or executing any such Councels and their decrees as appeared by refusing to come to the late Councel of Trent notvvithstanding the Popes Messengers and letters of other great Princes vvhich
Logician in the Vniuersities or schooles of Sectaries but he vvil oppose him self boldly against al the Church vvith this pretext alvvaies that Gods mere vvord so they call their Bible falsely corruptly and deceitfully translated together vvith as foul fantastical and false suppositions deduced out of the same must be folovved before al mens doctrines and inuentions And generally al Sectmaisters to abuse the people them selues shamefully deceiued before make the state of the controuersie betvvixt them and the Catholikes their aduersaries to be this Vvhether they grounding their doctrine on Gods mere vvord are to be beleued rather then their aduersaries founding theirs vpon mans traditions and fantasies Vvhere that is not the poynt of the doubt but this vvhether the vvord and vvritten letter being redde acknovvledged and common to both they haue the true sense and vnderstanding of it rather then vve and vvhether they folovv fansie that be ledde by their ovvne priuate spirit or vve that leane to the Spirit of the Church Novv then al men must knovv that as it is the propertie of the Protestants and such others to call the sense that them selues of pride and ignorance make choise of Gods mere vvord so also to terme the holy Churches sense or interpretation mans fansie or inuention Vvheras euer the priuate singular nevv and particular spirit is fansie and the common vniuersal old and Catholike interpretation is the true and mere vvord of God vvhervpon our doctrine and trayning vp the Studēts in these Catholike Colleges are grounded And the very drift of Catholike schooles in these daies must be to dravv men from phantasie priuate imagination and liking of their ovvne iudgement to the trusting of al the learned fathers of al ages to the beleefe of the Catholike Church according to a Christians profession to obey in doubtes of doctrine the holy Councels and other authentical Iudgements vvhich Christ hath left in his Church for that purpose to vvhich end vve do svveare al that take degree according to the ordinance of the holy Councel of Trent that they shal during their life in al their preaching teaching disputing vvriting and othervvise expound the holy Scriptures as neere as they can secundum vnanimem consensum Patrum according to the vniforme and agreable sense of the Fathers This is not to bring vp men according to fansies but according to the promised Spirit of truth This is to auoid the particular presumptiō of Heretikes vvho are vvholy so caried avvay vvith the priuate spirit of pride and contention that they frame to them selues certaine platformes of doctrine according to euery of their particular Sectes vvhich they call their analogie of faith and dravv Gods vvord vnto it making it to sovvnd and say vvhatsoeuer they dreame of And therfore S. Augustine noted this to be the propertie of Faustus the Manichée and the like so to handle the matter by much talking of Scriptures that al the authoritie therof might be subiect to them selues and yeld no other meaning then their fansie allovved of To auoid therfore these partial spirits vve imitate in our learning and teaching as neere as the time and opportunitie of things do suffer vs holy S. Basil and S. Gregorie Nazianzene of vvhom thus Ruffinus vvriteth For the space of thirtene yeres they studied only the bookes of holy Scripture and the vnderstanding of the same they folowed not of their owne presumption but of the vvritings and anthoritie of their forefathers vvho also them selues vvere vvel knovven to haue receiued the rule of vnderstanding by succession from the Apostles Vve teach and learne humility and obedience to our Prelates vve teach all ours to knovv and keepe those traditions vvhich the Apostle commendeth to his flockes both vvritten and vnvvrittē those precepts of the Ancients and the like of our Superiors that the faithful in the Actes vvere cōmaunded to obserue according to the difference of things and times prescribed by the gouernours of our soules In al doubtes vve resolue our selues by the definition of holy Doctors Councels and See Apostolike to vvhich Christ hath giuen the Spirit of truth the right sense of holy Scriptures and the grace of discerning the false priuate spirits of errour from the true common Spirit of Christian Catholike people Vve teach them that such precepts and traditions as be in Scriptures commended vnto vs and al other holy Churches decrees are vntruely called the traditions or commaundements of men in the sense of Heretikes for that they be the Ordinances of the holy Ghost vvho continually assisteth our lavvful Pastor in the due regiment of our soules Vve teach them that the Scriptures be hard and high and many vvaies misconstrued to damnation that Manes Arius Macedonius Eutyches Sabellius Pelagius though they redde the Scriptutes and as much vaunted thē selues therof as the Caluinists novv do yet erred and misconstrued them shamefully and that the Protestants therfore may so do and in deede do folovving the like particular contentious and disobedient spirits as they did Vve tel thē of S. Augustines experiēce That Heretikes by daily contentions and fightes raise vp mistes and smoke vnto them selues that they can not conceiue the truth vvhich is hardly seen euē of a stil and quiet mind And againe Heretikes piking out such sentēces and chapters of Scripture as simple men vnderstand not by them do deceiue the ignorant soules which by curiositie are easily misledde because euery vnlearned soul is curious But he that hath well learned the Catholike faith spred throughout the vvhole vvorld and is armed vvith good maners and true pietie can not be deceiued Vve teach our Scholers that the ancient fathers of al ages agreing together are more like to vnderstand the Scriptures then the Protestāts and that if humility make any thing in this case as it doth al they vvere more humble then the Protestants if studie and diligence be required they passe them if great knovvledge in al sciences our good felovves be not comparable if the tonges diuers had the cheefe of them naturally vvherof ours get but a smal tast by art if much exercise of reading conferring comparing expounding the Scriptures help to vnderstād them hovv far they excel our delicate Doctors their vvorkes and infinite treatises do vvitnesse if prayer serue any thing for attaining truth and Gods spirit vvithout vvhich no such verities cā be knovven surely to cōpare onely their deuotions vvatchings fastes sacrifices to these companions endeuours vvere a great iniurie and ridiculous if to be void of vvordly distractions to liue single and chast vvhich to the onely studie of Philosophie vvas of old thought conuenient profit to the knovvledge of Diuinitie the Protestants haue no great aduantage if Gods great graces and vertues euen to the vvorkes of miracles and sustaining Martyrdom and so high holines of life that they are beleued of al Catholike men and not denyed of Heretikes to be in heauen help to the vnderstāding of
whosoeuer doth credite and beleue he must needes be found with them vvhen the day of iudgement cometh But as for the most part they make these foul and open shiftes by disgracing and discrediting as much as in them lieth the Church and Councels and cheefe Pastors because of the scandals and faults of a fevv so sometimes they do it more closely and therfore more deceitfully vvhich their dealing is also much vvorth the noting For vvhē Sectaries pretēd to trust and obey the foure first or any other Coūcel general vvith this clause of exception so far as they determine according to expresse Scriptures Canonical there is a double deceit in their meaning First they vvould make the people beleeue that they reuerēce Councels secondly that they do the cheefe honour to the Scriptures vvhere in deede they dishonour both and make them selues iudges of both For to credit the Councels so far as they bring expresse Scriptures is no more but to trust the Scriptures vvhich if the simplest person in earth do euidently alleage he must be beleeued but vvhether the Scriptures alleaged by the Councels make for the purpose or cōuince that for vvhich they are cited that them selues vvil iudge no lesse then if the poorest tinkar in England had alleaged them Vvhich is no more as is plaine but to make them selues iudges of the Councels vvhich the simple people thought they had respected much by so solemne mētion and promises made of them Againe they purposely in naming the Scriptures adde Canonical that if an euident place be alleaged against them out of the holy Bible they may at their pleasure deny the booke to be Canonical and so escape Vvhere also they seeming to do honour to the Scriptures do in deede make thē selues iudges of the Scriptures deciding vvhich be Canonical Scriptures ād not graunting so much authoritie to the Councels and Church vvhich haue determined such things already to their hands So they bring al to their priuate fansie from the general truth and spirit of Gods Church An other vvay they vse also of like deceit to bring al to their priuate iudgement vvhen they pretend sometimes rather to be tried by Councels and Popes or Priests past many hundred yeres sithence then by the Councels See Apostolike and other iudgements of their ovvne daies pretending that they vvil yeld to the foure first Councels or See Apostolike and Popes vvhen they vvere good vvith an exception yet for their more security so far as they agree vvith Gods vvord for that they knovv that the Popes and Councels of old dealt not directly vvith their opinions though vvhen any came obiter in their vvaies they condemned them of heresies but vvith other Sectes and false Prophetes proper to those times Vvhereas in deede the old Councels and their decrees are rather instructions and recordes to vs and to the Councels in these daies thē iudgements or iudges of our actions or persons tovvards vvhom they proceeded not directly nor iudicially but the See Apostolike Prelates and Coūcels of our time vnder vvhose povver and iurisdiction al Christian men are be our iudges and may resolue define and determine iudicially in our cases of Controuersie and vve are bound to obey these as the former Christians those in times past God in the Scriptures plainely cōmaunding in doubtful cases to go to the Priestād Iudge for the time being ād vve are vvarned to obey the Church present not onely past the old fathers Popes and Councels being recordes of truth but the other being iudges of our causes and hauing iurisdiction of our persons Vvhich to auoid they feine an appellation to the former onely esteeming in deede of both alike as of men deceiued as of humane traditions and so forth as in their vvritings is most euident vvhere from Peters time dovvnevvard they make the cheefest fathers the ministers and furtherers of Antichrist Al this is no more but both to barke and flee at once for ansvvers be they none Let them obiect any thing against vs vve say to it roundly this must needes be the sense by comparing other Scriptures to the same thus such and such a Doctor expounde it thus the fathers interprete it thus such and such a general Councel vnderstande it If they obiect against praying for the dead vve giue them S. Augustines ansvver to Aerius and his vvhole booke de cura pro mottuis if they argue against the honouring of holy Relikes and Pilgrimage vve ansvver vvith S. Hieroms vvordes against Vigilantius if they dispute against the inuocation of Saints or vvorshipping the holy Crosse ād other memories of Christ or his Martyrs vve giue them S. Cyrils solution against Iulian the Apostata if they dispute against the holy Sacrifice vve appoint them to S. Chrysostoms solution vpon the Epistle to the Hebues if they contend against the corporal presence of Christes body and bloud in the Sacrament vve referre thē to Lateran Councel against Berengarius and to the iudgement of al antiquity if they alleage against sacred Images vve lay dovvne vnto them the ansvver and resolution of the second Councel of Nice of S. Gregorie to Serenus of S. Damascene in his 3 bookes of that argument if they stād vvith vs against the povver of Priesthod to remitte sinnes vve ansvver them as S. Ambrose and others did the Nouatians and so forth in al cases And yet they vvil not yeld but flee from al Councels and Fathers to their ovvne imaginarie sense of Scriptures pretending to be tried onely by them and by conferring the sense vvhich liketh thē to the like sence of other places conceiued alike in their ovvne imagination Vvherein they are like to the forgers of false coynes that vvould not haue their money tried by the touchstone but by some other peeces either of true and fine metals or of some such like forged vvare as their ovvne So that it falleth out betvvixt vs and the Protestants in such things as it did by Plutarchs report about tvvo famous vvrestlers in the games of Olympus of vvhich the one being both strōger and nimbler then the other did often and easily giue his felovv a faire fall but yet being laid on the ground he vvould neuer confesse that it vvas a fall but by vvordes gestures and shuffling to and fro so dasled the senses of the standers by that the victor could not get sentence of his side and therfore he vsed to say that he could easily ouerthrovv his companion but not stop his mouth or cause him to confesse so much Euen so vve can easily thankes be to God ouerthrovv the Protestants but vve can not tie their tonges Of vvhich kind of men S. Hierom also had this experience Facilius eos vinci posse quà m persuaderi that they may more easily be ouercome then persuaded And againe cùm disputare nesciāt litigare tamen nō desinunt vvhen they can not dispute yet they cease not to vvrangle