A sermon preached in Saint Maries Church in Oxford. Vpon the anniversary of the Gunpowder-Treason. By Ieremy Taylor, fellow of Allsoules Colledge in Oxford
         Taylor, Jeremy, 1613-1667.
      
       
         
           1638
        
      
       Approx. 154 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2003-01 (EEBO-TCP Phase 1).
         A13414
         STC 23724
         ESTC S118171
         99853380
         99853380
         18762
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A13414)
         Transcribed from: (Early English Books Online ; image set 18762)
         Images scanned from microfilm: (Early English books, 1475-1640 ; 1085:12)
      
       
         
           
             A sermon preached in Saint Maries Church in Oxford. Vpon the anniversary of the Gunpowder-Treason. By Ieremy Taylor, fellow of Allsoules Colledge in Oxford
             Taylor, Jeremy, 1613-1667.
          
           [10], 34, 37-52, 45-64 p.
           
             Printed by Leonard Lichfield printer to the Vniversity,
             Oxford :
             M.DC.XXXVIII. [1638]
          
           
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Sermons, English -- 17th century.
        
      
    
     
        2000-00 TCP
        Assigned for keying and markup
      
        2001-06 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2001-09 TCP Staff (Michigan)
        Sampled and proofread
      
        2001-10 TCP Staff (Michigan)
        Text and markup reviewed and edited
      
        2001-11 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           A
           SERMON
           PREACHED
           IN
           SAINT
           MARIES
           Church
           in
           OXFORD
           .
        
         
           Vpon
           the
           Anniversary
           of
           the
           GUNPOWDER-TREASON
           .
        
         
           By
           IEREMY
           TAYLOR
           ,
           Fellow
           of
           
             Allsoules
             Colledge
             in
          
           OXFORD
           .
        
         
           
             Nolite
             tangere
             Christos
             meos
          
           .
        
         
           OXFORD
           ,
        
         
           Printed
           by
           LEONARD
           LICHFIELD
           Printer
           to
           the
           Vniversity
           .
           M.
           DC
           .
           XXXVIII
           .
        
      
       
         
         
         
           TO
           THE
           MOST
           REVER
           END
           FATHER
           IN
           GOD
           WILLIAM
           by
           Divine
           providence
           LORD
           ARCH-BISHOP
           OF
           CANTERBURY
           His
           Grace
           ,
           Primate
           of
           all
           England
           ,
           and
           Metropolitane
           .
           CHANCELLOUR
           of
           the
           University
           of
           OXFORD
           ,
           and
           one
           of
           his
           MAIESTIES
           most
           Honourable
           Privy
           Councell
           .
        
         
           
             My
             most
             Honourable
             good
             LORD
             .
          
           
             May
             it
             please
             your
             GRACE
             ,
          
        
         
           IT
           was
           obedience
           to
           my
           Superiour
           that
           ingaged
           me
           upon
           this
           last
           Anniversary
           commemoration
           of
           the
           great
           Goodnesse
           of
           God
           Almighty
           to
           our
           King
           and
           Country
           in
           the
           discouery
           of
           the
           most
           damnable
           
           Powder-Treason
           .
           It
           was
           a
           blessing
           which
           no
           tongue
           could
           expresse
           ,
           much
           lesse
           mine
           ,
           which
           had
           scarce
           learn'd
           to
           speake
           ,
           at
           least
           ,
           was
           most
           unfit
           to
           speake
           in
           the
           Schooles
           ,
           of
           the
           Prophets
           .
           
             Delicata
             autem
             est
             illa
             obedientia
             que
             〈◊〉
             quaerit
             .
          
           It
           had
           beene
           no
           good
           argument
           of
           my
           obedience
           to
           have
           disputed
           the
           inconvenience
           of
           my
           person
           ,
           and
           the
           unaptnesse
           of
           my
           parts
           for
           such
           an
           imployment
           I
           knew
           God
           ,
           out
           of
           the
           mouth
           of
           Infants
           ,
           could
           acquire
           his
           praise
           ,
           and
           if
           my
           heart
           were
           actually
           as
           Votive
           as
           my
           tongue
           should
           have
           beene
           ,
           it
           might
           bee
           one
           of
           Gods
           〈◊〉
           to
           perfect
           his
           owne
           praise
           out
           of
           the
           weaknesse
           and
           imperfection
           of
           the
           Organ
           .
           So
           as
           I
           was
           able
           ,
           I
           endeavour'd
           to
           performe
           it
           ,
           having
           my
           obedience
           ever
           ready
           for
           my
           excuse
           to
           men
           ,
           and
           my
           willingnesse
           to
           performe
           my
           duty
           ,
           for
           the
           assoylment
           of
           my selfe
           before
           God
           ;
           part
           of
           which
           I
           hope
           was
           accepted
           ,
           and
           I
           have
           no
           reason
           to
           thinke
           ,
           that
           the
           other
           was
           not
           pardoned
           .
        
         
           When
           I
           first
           thought
           of
           the
           Barbarisme
           
           of
           this
           Treason
           ,
           I
           wondred
           not
           so
           much
           at
           the
           thing
           it selfe
           as
           by
           what
           meanes
           it
           was
           possible
           for
           the
           Divell
           to
           gaine
           so
           strong
           a
           party
           in
           mens
           resolutions
           ,
           as
           to
           move
           them
           to
           undertake
           a
           businesse
           so
           abhorring
           from
           Christianity
           ,
           so
           evidently
           full
           of
           extreame
           danger
           to
           their
           lives
           ,
           and
           so
           certainly
           to
           incurre
           the
           highest
           wrath
           of
           God
           Almighty
           .
           My
           thoughts
           were
           thus
           rude
           at
           first
           ;
           but
           after
           a
           strict
           inquisition
           I
           fond
           it
           was
           apprehended
           as
           a
           businesse
           (
           perhaps
           full
           of
           danger
           to
           their
           bodies
           ,
           but
           )
           advantagious
           to
           their
           soules
           ,
           consonant
           to
           the
           obligation
           of
           all
           Christians
           ,
           and
           meritorious
           of
           an
           exceeding
           weight
           of
           Glory
           ,
           for
           now
           it
           was
           come
           to
           passe
           which
           our
           dear
           Master
           foretold
           ,
           
             men
             should
             kill
             us
             ,
             and
             thinke
             they
             did
             God
             good
             service
             in
             it
             .
          
           I
           could
           not
           thinke
           this
           to
           be
           a
           part
           of
           any
           mans
           religion
           ,
           nor
           doe
           I
           yet
           believe
           it
           .
           For
           it
           is
           so
           apparently
           destructive
           of
           our
           deare
           Master
           his
           Royall
           lawes
           of
           Charity
           &
           Obedience
           ,
           that
           I
           must
           not
           be
           so
           uncharitable
           as
           to
           thinke
           they
           speake
           their
           owne
           minde
           truly
           ,
           when
           they
           professe
           their
           beliefe
           of
           
           the
           lawfullnesse
           and
           necessity
           in
           some
           cases
           of
           rebelling
           against
           their
           lawfull
           Prince
           ,
           and
           using
           all
           meanes
           to
           throw
           him
           from
           his
           kingdome
           ,
           though
           it
           be
           by
           taking
           of
           his
           life
           .
           But
           it
           is
           but
           iust
           that
           they
           who
           breake
           the
           bonds
           of
           duty
           to
           their
           Prince
           ,
           should
           likewise
           forfeit
           the
           lawes
           of
           charity
           to
           themselves
           ,
           and
           if
           they
           say
           not
           true
           ,
           yet
           to
           bee
           more
           uncharitable
           to
           their
           owne
           persons
           ,
           then
           I
           durst
           be
           ,
           though
           I
           had
           their
           own
           warrant
           .
           Briefly
           (
           Most
           R.
           Father
           )
           I
           found
           amongst
           them
           of
           the
           Roman
           party
           such
           prevailing
           opinions
           ,
           as
           could
           not
           consist
           with
           loyalty
           to
           their
           Prince
           ,
           in
           case
           hee
           were
           not
           the
           Popes
           subiects
           ,
           and
           these
           so
           generally
           believed
           ,
           and
           somewhere
           obtruded
           under
           perill
           of
           their
           soules
           ,
           that
           I
           could
           not
           but
           point
           at
           these
           dangerous
           rocks
           ,
           at
           which
           I
           doubt
           not
           ,
           but
           the
           loyalty
           of
           many
           hath
           suffered
           shipwrack
           ,
           and
           of
           thousands
           more
           might
           ,
           if
           a
           higher
           Starre
           had
           not
           guided
           them
           better
           ,
           then
           their
           owne
           Pilots
           .
        
         
           I
           could
           not
           therefore
           but
           thinke
           it
           very
           likely
           that
           this
           Treason
           might
           spring
           from
           
           the
           same
           Fountaine
           ,
           and
           I
           had
           concluded
           so
           in
           my
           first
           meditations
           ,
           but
           that
           I
           was
           willing
           to
           consider
           ,
           whether
           or
           no
           it
           might
           not
           bee
           that
           these
           men
           were
           rather
           exasperated
           then
           perswaded
           ,
           and
           whether
           it
           were
           not
           that
           the
           severity
           of
           our
           lawes
           against
           them
           might
           rather
           provoke
           their
           intemperate
           zeal
           ,
           then
           religion
           thus
           move
           their
           setled
           conscience
           .
           It
           was
           a
           materiall
           consideration
           ,
           because
           they
           ever
           did
           and
           still
           doe
           fill
           the
           world
           with
           outcries
           against
           our
           lawes
           for
           making
           a
           rape
           upon
           their
           consciences
           ,
           have
           printed
           Catalogues
           of
           their
           English
           Martyrs
           ,
           drawn
           Schemes
           of
           most
           strange
           tortures
           imposed
           on
           their
           Priests
           ,
           such
           as
           were
           unimaginable
           ,
           by
           Nero
           ,
           or
           Dioclesian
           ,
           or
           any
           of
           the
           worst
           and
           cruellest
           enemies
           of
           Christianity
           ,
           endeavouring
           thus
           to
           make
           us
           partly
           guilty
           of
           our
           owne
           ruine
           ,
           and
           so
           washing
           their
           hands
           in
           token
           of
           their
           owne
           innocency
           ,
           even
           then
           when
           they
           were
           dipping
           them
           in
           the
           blood
           Royall
           ,
           and
           would
           have
           emptyed
           the
           best
           veynes
           in
           the
           whole
           Kingdome
           to
           fill
           their
           Lavatory
           .
           But
           I
           found
           all
           these
           to
           be
           
           but
           Calumnies
           ,
           strong
           accusations
           upon
           weake
           presumptions
           ,
           and
           that
           the
           cause
           did
           rest
           where
           I
           had
           begun
           ,
           I
           meane
           ,
           upon
           the
           pretence
           of
           the
           
             Catholique
             cause
          
           ,
           and
           that
           the
           imagin'd
           iniquity
           of
           the
           Lawes
           of
           England
           could
           not
           be
           made
           a
           vaile
           to
           cover
           the
           deformity
           of
           their
           intentions
           ,
           for
           our
           Lawes
           were
           just
           ,
           Honourable
           ,
           and
           Religious
           .
        
         
           Concerning
           these
           and
           some
           other
           appendices
           to
           the
           businesse
           of
           the
           day
           ,
           I
           expressed
           some
           part
           of
           my
           thoughts
           ,
           which
           because
           happily
           they
           were
           but
           a
           just
           truth
           ,
           and
           this
           truth
           not
           unseasonable
           for
           these
           last
           times
           ,
           in
           which
           (
           as
           S.
           Paul
           prophecyed
           )
           
             men
             would
             be
             fierce
             ,
             Traytors
             ,
             heady
             ,
             and
             high
             minded
             ,
             creeping
             into
             houses
             ,
             leading
             filly
             women
             captive
             ,
          
           it
           pleased
           some
           who
           had
           power
           to
           command
           me
           ,
           to
           wish
           me
           to
           a
           publicatiō
           of
           these
           my
           short
           and
           sudden
           meditations
           ,
           that
           (
           if
           it
           were
           possible
           )
           even
           this
           way
           I
           might
           expresse
           my
           duty
           to
           God
           and
           the
           King.
           
        
         
           Being
           thus
           farre
           encouraged
           ,
           I
           resolved
           to
           goe
           something
           further
           ,
           even
           to
           the
           boldnesse
           of
           a
           dedication
           to
           your
           Grace
           ,
           that
           since
           
           I
           had
           no
           merit
           of
           my
           own
           to
           move
           me
           to
           the
           confidence
           of
           a
           publike
           view
           ,
           yet
           I
           might
           dare
           to
           venture
           under
           the
           protection
           of
           your
           Graces
           favour
           .
           But
           since
           my
           boldnesse
           doth
           as
           much
           neede
           a
           defence
           ,
           as
           my
           Sermon
           a
           Patronage
           ,
           I
           humbly
           crave
           leave
           to
           say
           ,
           that
           though
           it
           be
           boldnesse
           ,
           even
           to
           presumption
           ,
           yet
           my
           addresse
           to
           your
           Grace
           is
           not
           altogether
           unreasonable
           .
        
         
           For
           since
           all
           know
           that
           your
           Grace
           thinks
           not
           your
           life
           your
           owne
           ,
           but
           when
           it
           spends
           it selfe
           in
           the
           service
           of
           your
           King
           ,
           opposing
           your
           great
           endeavours
           against
           the
           zelots
           of
           both
           sides
           who
           labour
           the
           disturbance
           of
           the
           Church
           and
           State
           ,
           I
           could
           not
           think
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           present
           to
           your
           Grace
           this
           short
           discovery
           of
           the
           Kings
           enemies
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           proper
           to
           your
           Grace
           who
           is
           so
           true
           ,
           so
           zealous
           a
           lover
           of
           your
           Prince
           and
           Country
           .
           It
           was
           likewise
           appointed
           to
           be
           the
           publike
           voice
           of
           thanksgiving
           for
           your
           Vniverfity
           (
           though
           she
           never
           spake
           weaker
           then
           by
           so
           meane
           an
           instrument
           )
           and
           therefore
           is
           accountable
           to
           your
           
           Grace
           to
           whom
           under
           God
           and
           the
           King
           we
           owe
           the
           Blessing
           and
           Prosperity
           of
           all
           our
           Studies
           .
           Nor
           yet
           can
           I
           choose
           but
           hope
           ,
           that
           my
           Great
           Obligations
           to
           your
           Grace's
           Favour
           may
           plead
           my
           pardon
           ,
           (
           since
           it
           is
           better
           that
           my
           Gratitude
           should
           be
           bold
           ,
           then
           my
           diffidence
           ingratefull
           )
           but
           that
           this
           is
           so
           farre
           from
           expressing
           the
           least
           part
           of
           them
           ,
           that
           it
           layes
           a
           greater
           bond
           upon
           me
           ,
           either
           for
           a
           debt
           of
           delinquency
           in
           presenting
           it
           ,
           or
           of
           thankfulnesse
           ,
           if
           your
           Grace
           may
           please
           to
           pardon
           it
           .
        
         
           I
           humbly
           crave
           your
           
             Grace's
             Benediction
          
           ,
           pardon
           ,
           and
           acceptance
           of
           the
           humblest
           duty
           and
           observance
           of
        
         
           
             Your
             GRACES
             :
             
               most
               observant
               and
               obliged
            
             CHAPLAINE
          
           
             IER
             .
             TAYLOR
             .
          
        
      
    
     
       
         
         
           A
           SERMON
           PREACHED
           VPON
           THE
           Anniversary
           of
           the
           GUNPOWDER-TREASON
           .
        
         
           
             LUK.
             9.
             
             Cap.
             vers
             .
             54.
             
          
           
             But
             when
             Iames
             and
             Iohn
             saw
             this
             ,
             they
             said
             ,
             Lord
             ,
             wilt
             thou
             that
             we
             command
             fire
             to
             come
             from
             Heaven
             and
             consume
             them
             even
             as
             Elias
             did
             ?
          
        
         
           I
           Shall
           not
           need
           to
           strain
           much
           to
           bring
           my
           Text
           and
           the
           day
           together
           ,
           Here
           is
           fire
           in
           the
           text
           ,
           consuming
           fire
           ,
           like
           that
           whose
           Antevorta
           we
           doe
           this
           day
           commemorate
           .
           This
           fire
           called
           for
           by
           the
           Disciples
           of
           Christ
           :
           so
           was
           ours
           too
           ;
           by
           Christs
           Disciples
           at
           least
           ,
           and
           some
           of
           them
           intitled
           to
           our
           Great
           Master
           by
           the
           compellation
           of
           his
           holy
           name
           of
           IESUS
           .
        
         
         
           I
           would
           say
           the
           paralell
           holds
           thus
           farre
           ,
           but
           that
           the
           persons
           of
           my
           Text
           ,
           however
           Boanerges
           ,
           sonnes
           of
           thunder
           and
           of
           a
           reproveable
           spirit
           ,
           yet
           are
           no
           way
           considerable
           in
           the
           proportion
           of
           malice
           with
           the
           persons
           of
           the
           day
           .
           For
           if
           I
           consider
           the
           cause
           that
           mov'd
           Iames
           and
           Iohn
           to
           so
           inconsiderate
           a
           wrath
           ,
           it
           beares
           a
           fair
           excuse
           :
           The
           men
           of
           Samaria
           
           turn'd
           their
           Lord
           and
           Master
           out
           of
           doores
           ,
           denying
           to
           give
           a
           nights
           lodging
           to
           the
           Lord
           of
           Heaven
           and
           Earth
           .
           It
           would
           have
           disturbed
           an
           excellent
           patience
           to
           see
           him
           ,
           whom
           but
           iust
           before
           they
           beheld
           transfigured
           ,
           and
           in
           a
           glorious
           Epiphany
           upon
           the
           Mount
           ,
           to
           be
           so
           neglected
           by
           a
           company
           of
           hated
           Samaritans
           ,
           as
           to
           be
           forc'd
           to
           keep
           his
           vigils
           where
           nothing
           but
           the
           welkin
           should
           have
           been
           his
           roofe
           ,
           not
           any
           thing
           to
           shelter
           his
           precious
           head
           from
           the
           descending
           dew
           of
           heaven
           .
           —
           
             Quis
             talia
             fando
             Temperet
             ?
          
           It
           had
           been
           the
           greater
           wonder
           if
           they
           had
           not
           been
           angry
           .
           But
           now
           if
           we
           should
           levell
           our
           progresse
           by
           the
           same
           line
           and
           guesse
           that
           in
           the
           present
           affaire
           there
           was
           an
           equall
           cause
           ,
           because
           a
           greater
           fire
           was
           intended
           ,
           wee
           shall
           too
           much
           betray
           the
           ingenuity
           of
           apparent
           truth
           ,
           and
           the
           blessing
           of
           this
           Anniversary
           .
           They
           had
           not
           halfe
           such
           a
           case
           for
           an
           excuse
           to
           a
           farre
           greater
           malice
           ;
           it
           will
           prove
           they
           had
           none
           at
           all
           ,
           and
           therefore
           their
           malice
           was
           somuch
           the
           more
           malicious
           because
           causelesse
           and
           totally
           inexcusable
           .
        
         
           However
           ,
           I
           shall
           endeavour
           to
           joyne
           their
           consideration
           
           in
           as
           〈◊〉
           a
           paralell
           as
           I
           can
           ;
           which
           if
           it
           be
           not
           exact
           (
           as
           certainly
           it
           cannot
           ,
           where
           we
           have
           already
           discovered
           so
           much
           difference
           in
           degrees
           of
           malice
           ,
           )
           yet
           by
           laying
           them
           together
           we
           may
           better
           take
           their
           estimate
           ,
           though
           it
           be
           only
           by
           seeing
           their
           disproportion
           .
        
         
           The
           words
           as
           they
           lay
           in
           their
           own
           order
           ,
           point
           out
           ,
           1.
           
           The
           persons
           that
           ask't
           the
           question
           .
           2.
           
           The
           cause
           that
           mov'd
           them
           .
           3.
           
           The
           person
           to
           whom
           they
           propounded
           it
           ;
           4.
           
           The
           Question
           it selfe
           .
           5.
           
           And
           the
           precedent
           they
           urg'd
           to
           move
           a
           grant
           ,
           drawn
           from
           a
           very
           fallible
           Topick
           ,
           a
           singular
           Example
           ,
           in
           a
           speciall
           and
           different
           case
           .
           The
           persons
           here
           were
           Christs
           Disciples
           ;
           and
           so
           they
           are
           in
           our
           case
           ,
           design'd
           to
           us
           by
           that
           glorious
           Sir-name
           of
           Christianity
           :
           they
           will
           be
           called
           Catholiques
           ,
           but
           if
           our
           discovery
           perhaps
           rise
           higher
           ,
           and
           that
           the
           See
           Apostolique
           prove
           sometimes
           guilty
           of
           so
           reproveable
           a
           spirit
           ,
           then
           we
           are
           very
           neer
           to
           a
           paralell
           of
           the
           persons
           ,
           for
           they
           were
           Disciples
           of
           Christ
           ,
           &
           Apostles
           .
           2.
           
           The
           cause
           was
           the
           denying
           of
           toleration
           of
           abode
           upon
           the
           grudge
           of
           an
           old
           schisme
           ,
           Religion
           was
           made
           the
           instrument
           .
           That
           which
           should
           have
           taught
           the
           Apostles
           to
           be
           charitable
           ,
           and
           the
           Samaritans
           hospitable
           ,
           was
           made
           a
           pretence
           to
           justify
           the
           unhospitablenesse
           of
           the
           one
           and
           the
           uncharitablenesse
           of
           the
           other
           .
           Thus
           farre
           we
           are
           right
           ,
           for
           the
           malice
           of
           this
           present
           Treason
           ,
           stood
           upon
           the
           same
           base
           .
           3.
           
           Although
           neither
           Side
           much
           doubted
           of
           the
           lawfulnesse
           of
           their
           proceedings
           ;
           yet
           S.
           Iames
           
           and
           S.
           Iohn
           were
           so
           discreet
           as
           not
           to
           think
           themselves
           infallible
           ,
           therefore
           they
           ask'd
           their
           Lord
           :
           so
           did
           the
           persons
           of
           the
           day
           ,
           aske
           the
           question
           too
           ,
           but
           not
           of
           Christ
           ,
           for
           he
           was
           not
           in
           all
           their
           thoughts
           ;
           but
           yet
           they
           ask'd
           of
           Christs
           Delegates
           ,
           who
           therefore
           should
           have
           given
           their
           answer
           
             eodem
             tripode
          
           ,
           from
           the
           same
           spirit
           .
           They
           were
           the
           Fathers
           Confessors
           who
           were
           ask'd
           .
           4.
           
           The
           question
           is
           of
           both
           sides
           concerning
           a
           consumptive
           sacrifice
           ,
           the
           destruction
           of
           a
           Towne
           there
           ,
           of
           a
           whole
           Kingdome
           here
           ,
           but
           differing
           in
           the
           circumstance
           of
           place
           whence
           they
           would
           fetch
           their
           fire
           .
           The
           Apostles
           would
           have
           had
           it
           from
           Heaven
           ,
           but
           these
           men's
           conversation
           was
           not
           there
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           things
           from
           beneath
           ,
           from
           an
           artificiall
           hell
           ,
           but
           breath'd
           from
           the
           naturall
           and
           proper
           ,
           were
           in
           all
           their
           thoughts
           .
           5.
           
           The
           example
           ,
           which
           is
           the
           last
           particular
           ,
           I
           feare
           I
           must
           leave
           quite
           out
           ,
           and
           when
           you
           have
           considered
           all
           ,
           perhaps
           you
           will
           look
           for
           no
           example
           .
        
         
           First
           of
           the
           persons
           ;
           they
           were
           Disciples
           of
           Christ
           and
           Apostles
           .
           [
           
             But
             when
          
           Iames
           and
           Iohn
           
             saw
             this
          
           ,
           ]
           When
           first
           I
           considered
           they
           were
           Apostles
           ,
           I
           wondered
           they
           should
           be
           so
           intemperatly
           angry
           ;
           but
           when
           I
           perceived
           they
           were
           so
           angry
           ,
           I
           wondred
           not
           that
           they
           sinned
           .
           Not
           the
           priviledge
           of
           an
           Apostolicall
           spirit
           ,
           not
           the
           nature
           of
           Angels
           ,
           not
           the
           condition
           of
           immortality
           can
           guard
           from
           the
           danger
           of
           sinne
           ,
           but
           if
           we
           be
           overrul'd
           by
           passion
           ,
           we
           almost
           subject
           our selves
           to
           its
           necessity
           .
           It
           was
           not
           therefore
           without
           reason
           altogether
           ,
           that
           the
           Stoicks
           affirm'd
           
           wisemen
           to
           be
           void
           of
           passions
           ,
           for
           sure
           I
           am
           ,
           the
           inordination
           of
           any
           passion
           is
           the
           first
           step
           to
           folly
           .
           And
           although
           of
           them
           ,
           as
           of
           waters
           of
           a
           muddy
           residence
           wee
           may
           make
           good
           use
           ,
           and
           quench
           our
           thirst
           ,
           if
           wee
           doe
           not
           trouble
           them
           ,
           yet
           upon
           any
           ungentle
           disturbance
           we
           drinke
           down
           mud
           in
           stead
           of
           a
           cleere
           streame
           ,
           and
           the
           issues
           of
           sinne
           and
           sorrow
           ,
           certaine
           consequents
           of
           temerarious
           or
           inordinate
           anger
           .
           And
           therefore
           when
           the
           Apostle
           had
           given
           us
           leave
           to
           
             be
             angry
          
           ,
           as
           knowing
           the
           condition
           of
           human
           nature
           ,
           hee
           quickly
           enters
           a
           Caveat
           that
           
             we
             sinne
             not
          
           ;
           hee
           knew
           sinne
           was
           very
           likely
           to
           be
           hand-maid
           where
           Anger
           did
           domineer
           ,
           and
           this
           was
           the
           reason
           why
           
             S.
             Iames
          
           and
           S.
           Iohn
           are
           the
           men
           here
           pointed
           at
           ,
           for
           the
           Scripture
           notes
           them
           for
           Boanerges
           ,
           sonnes
           of
           thunder
           ,
           men
           of
           an
           angry
           temper
           ,
           
             &
             quid
             mirum
             est
             filios
             tonitrui
             fulgurâsse
             voluisse
             ?
          
           said
           S.
           Ambrose
           .
           But
           there
           was
           more
           in
           it
           then
           thus
           .
           Their
           spirits
           of
           themselves
           hot
           enough
           ,
           yet
           met
           with
           their
           education
           under
           the
           Law
           ,
           (
           whose
           first
           tradition
           was
           in
           fire
           and
           thunder
           ,
           whose
           precepts
           were
           just
           but
           not
           so
           mercifull
           ;
           )
           and
           this
           inflam'd
           their
           distemper
           to
           the
           height
           of
           a
           revenge
           .
           It
           is
           the
           Doctrine
           of
           S.
           a
           Hierome
           and
           b
           
             Titus
             Bostrensis
          
           ;
           The
           Law
           had
           beene
           their
           Schoole-master
           ,
           and
           taught
           them
           the
           rules
           of
           justice
           both
           Punitive
           and
           Vindictive
           :
           But
           Christ
           was
           the
           first
           that
           taught
           it
           to
           be
           a
           sinne
           to
           retaliate
           evill
           with
           evill
           ,
           it
           was
           a
           Doctrine
           they
           could
           not
           read
           in
           the
           killing
           letter
           of
           the
           Law.
           There
           they
           might
           meete
           with
           precedents
           of
           revenge
           and
           anger
           of
           a
           high
           severity
           ,
           
           
             an
             eye
             for
             an
             eye
          
           ,
           and
           
             a
             tooth
             for
             a
             tooth
          
           ,
           and
           
             let
             him
             be
             cut
             off
             from
             his
             people
             :
          
           But
           forgiving
           injuries
           ,
           praying
           for
           our
           persecutors
           ,
           loving
           our
           enemies
           ,
           and
           relieving
           them
           ,
           were
           Doctrines
           of
           such
           high
           and
           absolute
           integrity
           ,
           as
           were
           to
           be
           reserved
           for
           the
           best
           and
           most
           perfect
           Law-giver
           ,
           the
           bringer
           of
           the
           best
           promises
           ,
           to
           which
           the
           most
           perfect
           actions
           have
           the
           best
           proportion
           ;
           and
           this
           was
           to
           be
           when
           Shiloh
           came
           .
           Now
           then
           the
           spirit
           of
           Elias
           is
           out
           of
           date
           ,
           
             —
             Iam
             ferrea
             primum
             Desinit
             ,
             ac
             toto
             surgit
             Gens
             Aurea
             Mundo
             .
          
           And
           therefore
           our
           blessed
           Master
           reproveth
           them
           of
           ignorance
           ,
           not
           of
           the
           Law
           ,
           but
           of
           his
           spirit
           ,
           which
           had
           they
           but
           known
           or
           could
           but
           have
           guessed
           at
           the
           end
           of
           his
           comming
           ,
           they
           had
           not
           been
           such
           Abecedarij
           in
           the
           Schoole
           of
           Mercy
           .
        
         
           And
           now
           we
           shall
           not
           need
           to
           look
           farre
           for
           persons
           ,
           Disciples
           professing
           at
           least
           in
           Christs
           schoole
           ,
           yet
           as
           great
           strangers
           to
           the
           mercifull
           spirit
           of
           our
           Saviour
           ,
           as
           if
           they
           had
           been
           sonnes
           of
           the
           Law
           ,
           or
           foster-brothers
           to
           Romulus
           and
           suck't
           a
           wolse
           ,
           and
           they
           are
           Romanists
           too
           ;
           this
           daies
           solemnity
           presents
           them
           to
           us
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &
           yet
           were
           that
           wash'd
           off
           ,
           underneath
           they
           write
           Christian
           and
           Iesuit
           .
        
         
           One
           would
           have
           expected
           that
           such
           men
           ,
           set
           forth
           to
           the
           worlds
           acceptance
           with
           so
           mercifulla
           cognomentum
           ,
           should
           have
           put
           a
           hand
           to
           support
           the
           ruinous
           fabrick
           of
           the
           worlds
           charity
           ,
           and
           not
           have
           pulled
           the
           frame
           of
           heaven
           &
           earth
           about
           our
           eares
           .
           
           But
           yet
           —
           
             Necredite
             Teucri
          
           !
           Give
           me
           leave
           first
           to
           make
           an
           Inquisition
           after
           this
           
             Antichristian
             pravity
          
           ,
           and
           try
           who
           is
           of
           our
           side
           ,
           and
           who
           loves
           the
           King
           ,
           by
           pointing
           at
           those
           whose
           Sermons
           doe
           blast
           Loyalty
           ,
           breathing
           forth
           Treason
           ,
           flaughters
           and
           cruelty
           ,
           the
           greatest
           imaginable
           contrariety
           to
           the
           spirit
           and
           Doctrine
           of
           our
           
             Dear
             Master
          
           .
           So
           we
           shall
           quickly
           finde
           out
           more
           then
           a
           pareil
           for
           S.
           Iames
           and
           S.
           Iohn
           the
           Boanerges
           of
           my
           Text.
           
        
         
           
             It
             is
             an
             act
             of
             faith
             ,
             by
             faith
             to
             conquer
             the
             enemies
          
           
           
             of
             God
             and
             Holy
             Church
          
           ,
           saith
           Sanders
           our
           Country-man
           .
           Hitherto
           nothing
           but
           well
           ;
           If
           Iames
           and
           Iohn
           had
           offered
           to
           doe
           no
           more
           then
           what
           they
           could
           have
           done
           with
           
             the
             sword
             of
             the
             spirit
          
           and
           
             the
             shield
             of
             Faith
          
           ,
           they
           might
           have
           beene
           inculpable
           ,
           and
           so
           had
           he
           if
           hee
           had
           said
           no
           more
           ;
           but
           the
           blood
           boyles
           higher
           ,
           the
           manner
           spoyles
           all
           .
           
             For
             it
             is
             not
             well
             done
             unlesse
             a
             warlike
             Captaine
             be
             appointed
             by
             Christs
             Vicar
             to
             beare
             a
             Croisade
             in
             a
             field
             of
             blood
             .
          
           And
           if
           the
           other
           Apostles
           did
           not
           proceed
           such
           an
           angry
           way
           as
           Iames
           &
           Iohn
           ,
           it
           was
           only
           discretion
           that
           detain'd
           
           them
           ,
           not
           religion
           .
           
             For
             so
             they
             might
             ,
             and
             it
             were
             no
             way
             unlawfull
             for
             them
             to
             beare
             armes
             to
             propagate
             Religion
             ,
             had
             they
             not
             wanted
             an
             opportunity
          
           ;
           if
           you
           believe
           the
           same
           author
           :
           
             for
             fighting
             is
             proper
             for
             S.
             Peter
             and
             his
             Successors
             ,
             therefore
             because
             Christ
             gave
             him
             Commission
             to
             feed
             his
             Lambs
             .
          
           A
           strange
           reason
           !
        
         
           I
           had
           thought
           Christ
           would
           have
           his
           Lambes
           fed
           with
           the
           sincere
           milk
           of
           his
           word
           ,
           not
           like
           to
           Canibals
           ,
           
             
             solitisque
             〈◊〉
             Lac
             potare
             Getis
             ,
             &
             poculatingere
             venis
             ,
          
           To
           mingle
           blood
           intheir
           sacrifices
           (
           as
           Herod
           to
           the
           Galilaeans
           )
           and
           quaffe
           it
           off
           for
           an
           auspicium
           to
           the
           propagation
           of
           the
           Christian
           faith
           .
           Me
           thinks
           here
           is
           already
           too
           much
           clashing
           of
           armour
           and
           effusion
           of
           blood
           for
           a
           Christian
           cause
           ;
           but
           this
           were
           not
           altogether
           so
           unchristian
           like
           ,
           if
           the
           sheepe
           ,
           though
           with
           blood
           ,
           yet
           were
           not
           to
           be
           fed
           with
           the
           blood
           of
           their
           sheepheard
           〈◊〉
           ,
           I
           meane
           their
           Princes
           .
           But
           I
           finde
           many
           such
           Nutritij
           in
           the
           Nurseries
           of
           Rome
           ,
           driving
           their
           Lambes
           from
           their
           folds
           unlesse
           they
           will
           be
           taught
           to
           wory
           the
           Lion.
           
           
        
         
           
             Emanuel
             Sà
          
           ,
           in
           his
           Aphorismes
           ,
           affirmes
           it
           lawful
           to
           kill
           a
           King
           ,
           indeed
           not
           every
           King
           ,
           but
           such
           a
           one
           as
           rules
           with
           Tyranny
           ,
           and
           not
           then
           ,
           unlesse
           the
           Pope
           hath
           sentene'd
           him
           to
           death
           ,
           but
           then
           he
           may
           ;
           though
           he
           be
           his
           lawfull
           Prince
           .
           Not
           the
           necessitude
           which
           the
           Law
           of
           nations
           hath
           put
           betweene
           Prince
           and
           people
           ,
           not
           the
           obligation
           of
           the
           oath
           of
           Allegeance
           ,
           not
           the
           Sanctions
           of
           God
           Almighty
           himselfe
           ,
           must
           reverse
           the
           sentence
           against
           the
           King
           when
           once
           past
           ,
           but
           any
           one
           of
           his
           subjects
           ,
           of
           his
           owne
           sworne
           subjects
           ,
           may
           kill
           him
           .
        
         
           This
           perfidious
           treasonable
           position
           of
           Sà
           ,
           is
           not
           a
           single
           Testimony
           .
           For
           1.
           it
           slipt
           not
           from
           his
           pen
           
           by
           inadvertency
           ;
           it
           was
           not
           made
           publique
           ,
           untill
           after
           forty
           yeares
           deliberation
           ,
           as
           himselfe
           testifies
           in
           his
           Preface
           .
           2.
           
           After
           such
           an
           avisamente
           it
           is
           now
           the
           ordinary
           receiv'd
           manuall
           for
           the
           
             Fathers
             Confessors
          
           of
           the
           Iesuits
           Order
           .
        
         
         
           This
           Doctrine
           ,
           although
           —
           
             Titulo
             res
             digna
             sepulchri
          
           —
           yet
           is
           nothing
           if
           compared
           with
           Mariana
           .
           For
           1.
           he
           affirms
           the
           same
           Doctrine
           in
           substance
           .
           2.
           
           Then
           
           he
           descends
           to
           the
           very
           manner
           of
           it
           ,
           ordering
           how
           it
           may
           be
           done
           with
           the
           best
           convenience
           :
           He
           thinks
           poyson
           to
           be
           the
           best
           way
           ,
           but
           yet
           that
           for
           the
           more
           secrecy
           ,
           it
           be
           cast
           upon
           the
           chayres
           ,
           saddles
           ,
           and
           garments
           of
           his
           Prince
           .
           It
           was
           the
           old
           laudable
           custome
           of
           the
           
             Moores
             of
             Spaine
          
           .
           3.
           
           Hee
           addes
           examples
           of
           
           the
           businesse
           ,
           telling
           us
           that
           this
           was
           the
           device
           ,
           to
           wit
           ,
           by
           poyson'd
           boots
           ,
           that
           old
           Henry
           of
           Castile
           was
           cur'd
           of
           his
           sicknesse
           .
           4.
           
           Lastly
           ,
           this
           may
           be
           done
           ,
           not
           only
           if
           the
           Pope
           judge
           the
           King
           a
           Tyrant
           (
           which
           was
           the
           utmost
           
             Emanuel
             Sà
          
           affirm'd
           )
           but
           it
           is
           sufficient
           proofe
           of
           his
           being
           a
           Tyrant
           if
           learned
           men
           ,
           though
           but
           few
           ,
           and
           those
           seditious
           too
           doe
           but
           murmure
           it
           ,
           or
           beginne
           to
           call
           him
           so
           .
           I
           
           hope
           this
           Doctrine
           was
           long
           since
           disclaim'd
           by
           the
           whole
           Society
           ,
           and
           condemned
           
             ad
             umbras
             Acherunticas
          
           .
           Perhaps
           so
           ,
           but
           yet
           these
           men
           who
           use
           to
           object
           to
           us
           an
           infinity
           of
           divisions
           among
           our selves
           ,
           who
           boast
           so
           much
           of
           their
           owne
           Vnion
           and
           consonancy
           in
           judgment
           ,
           with
           whom
           nothing
           is
           more
           ordinary
           then
           to
           maintaine
           some
           opinions
           quite
           throughout
           their
           Order
           (
           as
           if
           they
           were
           informed
           by
           some
           common
           
             Intellectus
             agens
          
           )
           should
           not
           be
           divided
           in
           a
           matter
           of
           so
           great
           moment
           ,
           so
           much
           concerning
           the
           Monarchy
           of
           the
           
             See
             Apostolike
          
           ,
           to
           which
           they
           are
           vowed
           leigemen
           .
           But
           I
           have
           greater
           reason
           to
           believe
           them
           Vnited
           in
           this
           Doctrine
           ,
           then
           
           is
           the
           greatnesse
           of
           this
           probability
           .
           For
           1.
           
           There
           was
           an
           Apology
           printed
           in
           
             Italy
             ,
             permissu
             superiorum
          
           ,
           in
           the
           yeare
           1610.
           that
           sayes
           ,
           
             They
             were
             all
             enemies
             of
             that
             holy
             Name
             of
             Iesus
             that
             condemned
             Mariana
             for
             any
             such
             Doctrine
             .
          
           I
           understand
           not
           why
           ,
           but
           sure
           I
           am
           that
           the
           Iesuits
           doe
           or
           did
           thinke
           his
           Doctrine
           innocent
           :
           for
           in
           their
           Apology
           put
           forth
           in
           the
           name
           of
           the
           whole
           Society
           against
           the
           accusations
           of
           Anticoton
           ,
           they
           deny
           that
           the
           Assasine
           of
           Henry
           4.
           
           I
           meane
           Ravaillac
           ,
           was
           mov'd
           to
           kill
           the
           King
           by
           reading
           
           of
           Mariana
           ,
           and
           are
           not
           ashamed
           to
           wish
           that
           he
           had
           read
           him
           .
           Perhaps
           they
           meane
           it
           might
           have
           wrought
           the
           same
           effect
           upon
           him
           which
           the
           sight
           of
           a
           drunkard
           did
           upon
           the
           youth
           of
           Lacedaemon
           ,
           else
           I
           am
           sure
           it
           is
           not
           very
           likely
           he
           should
           have
           beene
           disswaded
           from
           his
           purpose
           by
           reading
           in
           Mariana
           that
           it
           was
           lawfull
           to
           doe
           what
           he
           intended
           .
           3.
           
           I
           adde
           
           they
           not
           only
           thought
           it
           innocent
           ,
           and
           without
           positive
           
           hurt
           ,
           but
           good
           and
           commendable
           ;
           so
           that
           it
           is
           apparent
           that
           it
           was
           not
           the
           opinion
           of
           Mariana
           alone
           ,
           but
           that
           the
           
             Moores
             of
             Spaine
          
           had
           more
           disciples
           then
           Mariana
           .
           1.
           
           Hee
           sayes
           it
           himselfe
           ,
           for
           commending
           the
           young
           Monke
           that
           killed
           Henry
           3.
           he
           sayes
           ,
           he
           did
           it
           
             having
             beene
             informed
             by
             severall
             Divines
             that
             a
             Tyrant
             might
             lawfully
             be
             killed
             .
          
           2.
           
           The
           thing
           it selfe
           speaks
           it
           ,
           for
           his
           book
           was
           highly
           commended
           by
           a
           Gretser
           &
           b
           Bonarscius
           both
           for
           stile
           &
           matter
           ,
           higher
           yet
           by
           
             Petrus
             de
             Onna
          
           ,
           provinciall
           of
           Toledo
           who
           was
           so
           highly
           pleased
           with
           it
           ,
           hee
           was
           sorry
           hee
           wanted
           c
           leisure
           to
           read
           it
           the
           second
           and
           
           third
           time
           over
           ,
           and
           with
           this
           censure
           prefixed
           was
           licens'd
           to
           the
           Presse
           .
           Further
           yet
           ,
           for
           
             Steven
             Hoyeda
          
           Visitor
           of
           the
           Iesuits
           for
           the
           same
           Province
           approved
           
           it
           not
           only
           from
           his
           own
           judgment
           ,
           but
           as
           being
           before
           approved
           by
           grave
           and
           learned
           men
           of
           the
           Iesuits
           Order
           ,
           and
           so
           with
           a
           speciall
           commission
           from
           
             Claudius
             Aquaviva
          
           their
           generall
           ,
           with
           these
           approbations
           and
           other
           solemne
           Priviledges
           it
           was
           Printed
           at
           a
           Toledo
           and
           b
           Montz
           ;
           and
           lastly
           inserted
           into
           the
           Catalogues
           of
           the
           Books
           of
           their
           Order
           by
           
             Petrus
             Ribadineira
          
           .
        
         
           What
           negligence
           is
           sufficient
           that
           such
           a
           Doctrine
           as
           this
           should
           passe
           so
           great
           supravisors
           ,
           if
           in
           their
           hearts
           they
           disavow
           it
           ?
           The
           children
           of
           this
           world
           are
           not
           such
           fooles
           in
           their
           generations
           .
           The
           Fathers
           of
           the
           Society
           cannot
           but
           know
           how
           apt
           these
           things
           of
           themselves
           are
           to
           publike
           mischiefe
           ,
           how
           invidious
           to
           the
           Christian
           world
           ,
           how
           scandalous
           to
           their
           Order
           ;
           and
           yet
           they
           rather
           excuse
           then
           condemne
           Mariana
           :
           speaking
           of
           him
           at
           the
           hardest
           but
           very
           gently
           ,
           as
           if
           his
           only
           fault
           had
           beene
           his
           speaking
           a
           truth
           
             intempore
             non
             opportuno
          
           ,
           something
           out
           of
           season
           ,
           or
           as
           if
           they
           were
           forc'd
           to
           yeelde
           to
           the
           current
           of
           the
           times
           ,
           and
           durst
           not
           professe
           openly
           of
           what
           in
           their
           hearts
           they
           were
           perswaded
           .
           I
           speak
           of
           some
           of
           them
           ,
           for
           others
           you
           see
           are
           of
           the
           same
           opinion
           .
           But
           I
           would
           faine
           learne
           why
           they
           are
           so
           sedulous
           and
           carefull
           to
           procure
           the
           decrees
           of
           the
           Rector
           &
           Deputies
           of
           Paris
           ,
           Rescripts
           of
           the
           Bishop
           ,
           Revocation
           of
           Arrest
           of
           the
           Parliament
           which
           had
           
           been
           against
           them
           ,
           and
           all
           to
           acquit
           the
           Fathers
           of
           the
           Society
           from
           these
           scandalous
           opinions
           ;
           as
           if
           these
           laborious
           devices
           could
           make
           what
           they
           have
           said
           and
           done
           ,
           to
           be
           unspoken
           and
           undone
           ,
           or
           could
           change
           their
           opinions
           from
           what
           indeed
           they
           are
           ,
           whereas
           they
           never
           went
           
             ex
             animo
          
           to
           refute
           these
           Theorems
           ,
           never
           spake
           against
           them
           in
           the
           reall
           and
           serious
           dialect
           of
           an
           adversary
           ,
           never
           condemned
           them
           as
           hereticall
           ,
           but
           what
           they
           have
           done
           they
           have
           been
           sham'd
           to
           ,
           or
           forc'd
           upon
           ,
           as
           
             Pere
             Coton
          
           by
           the
           King
           of
           France
           ,
           and
           Servin
           to
           a
           confutation
           of
           Mariana
           ,
           (
           from
           which
           he
           desir'd
           to
           be
           excused
           ,
           and
           after
           the
           Kings
           death
           ,
           writ
           his
           declaratory
           letter
           to
           no
           purpose
           ;
           )
           the
           Apologists
           of
           Paris
           by
           the
           outcryes
           of
           Christendome
           against
           them
           ;
           and
           when
           it
           is
           done
           ,
           done
           so
           coldly
           in
           their
           reprehensions
           with
           a
           greater
           readinesse
           to
           excuse
           all
           ,
           then
           condemne
           any
           ,
           I
           say
           these
           things
           to
           a
           considering
           man
           doe
           increase
           the
           suspicion
           if
           at
           least
           that
           may
           be
           called
           suspicion
           for
           which
           we
           have
           had
           so
           plain
           testimonies
           of
           their
           own
           .
        
         
           I
           adde
           this
           more
           ,
           to
           put
           the
           businesse
           past
           all
           question
           ,
           that
           when
           some
           things
           of
           this
           nature
           were
           objected
           to
           them
           by
           Arnald
           the
           French
           Kings
           Advocate
           ,
           they
           were
           so
           farre
           from
           denying
           them
           or
           excusing
           them
           ,
           that
           they
           maintained
           them
           in
           spite
           of
           opposition
           ,
           putting
           forth
           a
           Book
           intitled
           
             Veritas
             defensa
             contra
             actionem
             Antonii
             Arnaldi
             .
          
           What
           the
           things
           were
           for
           which
           they
           stood
           up
           patrons
           ,
           heare
           themselves
           speaking
           ,
           
             Tum
             enim
             id
             non
             solum
             potest
          
           
           
           
             Papa
             ,
             〈◊〉
             etiam
             debet
             〈◊〉
             ostendere
             superiorem
             illis
             [
             Principibus
             .
             ]
             〈◊〉
             stomacham
             tibi
             commovet
             ,
             facit
             ut
             〈◊〉
             ,
             sed
             oportet
             〈◊〉
             ,
             &
             de
             〈◊〉
             fatiaris
             tibi
             nec
             rationem
             esse
             ,
             nec
             〈◊〉
             .
          
           Hard
           words
           these
           !
           The
           Advocate
           is
           affirm'd
           to
           be
           void
           both
           of
           reason
           and
           honesty
           for
           denying
           the
           Popes
           dominion
           over
           Kings
           .
           The
           reason
           followes
           ,
           
             The
             Pope
             could
             not
             keep
             them
             to
             their
             duties
             ,
             unlesse
             he
             kept
             them
             in
             〈◊〉
             with
             threatning
             them
             the
             losse
             of
             their
             Kingdomes
             .
          
           But
           this
           is
           but
           the
           least
           part
           of
           it
           .
           
           They
           adde
           ,
           
             If
             the
             subiects
             had
             been
             but
             disposed
             as
             they
             should
             have
             been
             ,
             there
             was
             no
             time
             but
             it
             might
             have
             been
             profitable
             to
             have
             exercised
             the
             sword
             upon
             the
             persons
             of
             Kings
             .
          
           Let
           them
           construe
           their
           meaning
           ,
           those
           are
           their
           words
           .
           But
           see
           farther
           .
        
         
           The
           damned
           act
           of
           
             〈◊〉
             Clement
          
           the
           Monk
           upon
           the
           life
           of
           Henry
           the
           third
           of
           France
           ,
           of
           
             Iean
             Chastel
          
           and
           Ravaillac
           upon
           Henry
           the
           fourth
           ,
           are
           notorious
           in
           the
           Christian
           world
           ,
           and
           yet
           the
           first
           of
           these
           was
           commended
           by
           *
           
             F.
             Guignard
          
           in
           a
           discourse
           of
           purpose
           ,
           &
           by
           Mariana
           as
           I
           before
           cited
           him
           .
           The
           second
           had
           two
           Apologies
           made
           for
           him
           ,
           the
           one
           by
           a
           
             Constantinus
             Veruna
          
           ,
           the
           b
           other
           without
           a
           name
           indeed
           ,
           but
           with
           the
           marke
           and
           cognizance
           of
           the
           Iesuits
           order
           ,
           and
           the
           last
           was
           publiquely
           commended
           in
           a
           Sermon
           by
           a
           Monk
           of
           Colein
           ,
           as
           it
           is
           reported
           by
           the
           excellent
           Thuanus
           .
        
         
           Not
           much
           lesse
           then
           this
           is
           that
           of
           Baronius
           ,
           just
           I
           am
           sure
           of
           the
           same
           spirit
           with
           Iames
           and
           Iohn
           ,
           for
           he
           calls
           for
           a
           ruin
           upon
           the
           Venetians
           for
           opposing
           
           of
           his
           
             Holinesse
             .
             Arise
             Peter
             ,
             not
             to
             feed
             these
             wandring
             sheep
             ,
             but
             to
             destroy
             them
             ,
             throw
             away
             thy
             Pastorall
             staffe
             and
             take
             thy
             sword
             .
          
           I
           confesse
           here
           is
           some
           more
           ingenuity
           ,
           to
           oppose
           Murdering
           to
           Feeding
           then
           to
           make
           them
           all
           one
           ,
           as
           Sanders
           doth
           ,
           but
           yet
           
           the
           same
           fiery
           spirit
           inflames
           them
           both
           ,
           as
           if
           all
           
           Rome
           were
           on
           fire
           ,
           and
           would
           put
           the
           world
           in
           a
           combustion
           .
        
         
           Farther
           yet
           .
           Guignard
           a
           Iesuit
           of
           Clerimont
           Colledge
           in
           Paris
           was
           executed
           by
           command
           of
           the
           
           Parliament
           for
           some
           conclusions
           he
           had
           writ
           which
           were
           of
           a
           high
           nature
           treasonable
           ,
           and
           yet
           as
           if
           ,
           either
           there
           were
           an
           infallibility
           in
           every
           person
           of
           the
           Society
           ,
           or
           as
           if
           the
           Parliament
           had
           done
           in
           justice
           in
           condemning
           Guignard
           ,
           or
           lastly
           as
           if
           they
           approved
           his
           Doctrine
           ,
           hee
           was
           Apologiz'd
           for
           by
           a
           
             Lewes
             Richeome
          
           ,
           and
           b
           Bonarscius
           .
           I
           know
           they
           will
           not
           say
           that
           every
           Iesuit
           is
           infallible
           ,
           they
           are
           not
           come
           to
           that
           yet
           ,
           it
           is
           plain
           then
           they
           are
           of
           the
           same
           mind
           with
           Guignard
           ,
           or
           else
           (
           which
           I
           think
           they
           dare
           not
           say
           )
           the
           Parliament
           was
           unjust
           in
           the
           condemnation
           of
           him
           ,
           but
           if
           they
           doe
           ,
           they
           thus
           proclaim
           their
           approbation
           of
           these
           Doctrines
           he
           was
           hanged
           for
           ;
           for
           that
           he
           had
           such
           ,
           was
           under
           his
           own
           hand
           ,
           by
           his
           own
           confession
           ,
           and
           of
           it selfe
           evident
           ;
           as
           is
           to
           be
           seen
           in
           the
           Arrest
           of
           the
           Parliament
           against
           him
           .
        
         
           Lastly
           ,
           more
           pertinent
           to
           the
           day
           is
           the
           fact
           of
           Garnet
           ,
           who
           because
           a
           Iesuit
           could
           have
           done
           nothing
           for
           which
           he
           should
           not
           have
           found
           an
           Apologist
           ,
           
           for
           even
           for
           this
           his
           last
           act
           of
           high
           treason
           he
           was
           Apologiz'd
           for
           ,
           by
           a
           Bellarmine
           ,
           b
           Gretser
           ,
           &
           c
           
             Eudamon
             Johannes
          
           .
        
         
           Thus
           farre
           we
           have
           found
           out
           persons
           fit
           enough
           to
           match
           any
           malice
           ;
           Boanerges
           all
           ,
           and
           more
           then
           a
           pareil
           for
           Iames
           and
           Iohn
           :
           but
           I
           shall
           anon
           discover
           the
           disease
           to
           be
           more
           Epidemicall
           ,
           and
           the
           pest
           of
           a
           more
           Catholike
           infection
           ,
           and
           yet
           if
           we
           summe
           up
           our
           accounts
           ,
           we
           shall
           already
           finde
           the
           doctrine
           to
           be
           too
           Catholike
           .
           For
           we
           have
           already
           met
           with
           
             Emanuel
             Sá
          
           a
           Portugall
           ,
           Mariana
           &
           Ribadineira
           Spaniards
           ,
           Bonarscius
           a
           bas
           Almain
           ,
           Gretser
           a
           German
           ,
           
             Eudaemon
             Iohannes
          
           a
           false
           Greek
           ,
           
             Guignard
             ,
             Richeome
          
           and
           the
           Apologists
           for
           Chastell
           ,
           Frenchmen
           ,
           Bellarmine
           and
           Baronius
           ,
           Italians
           ,
           Garnet
           and
           Sanders
           ,
           English.
           
        
         
           The
           Doctrine
           you
           see
           they
           would
           fain
           make
           Catholike
           ,
           now
           if
           it
           prove
           to
           be
           but
           Apostolique
           too
           ,
           then
           we
           have
           found
           out
           an
           exact
           parallel
           for
           Iames
           and
           Iohn
           ,
           great
           Disciples
           and
           Apostles
           ,
           and
           whether
           or
           no
           the
           See
           Apostolique
           may
           not
           sometime
           be
           of
           a
           fiery
           and
           consuming
           spirit
           ,
           we
           have
           so
           strange
           examples
           ,
           even
           in
           our
           own
           home
           ,
           that
           wee
           need
           seek
           no
           farther
           for
           resolution
           of
           the
           Quare
           .
           In
           the
           Bull
           of
           excommunication
           put
           forth
           by
           
             Pius
             quintus
          
           against
           
             Q.
             Elizabeth
          
           of
           blessed
           memory
           ,
           there
           is
           more
           then
           a
           naked
           incouragement
           ,
           as
           much
           as
           comes
           to
           a
           
             Volumus
             &
             Iubemus
             ut
             adversus
             Elizabetham
             Angliae
             Reginam
             subditi
             arma
             capessant
             .
             Bone
             Iesu
             !
             in
             que
             nos
             reservasti
             tempora
             ?
          
           Here
           is
           a
           command
           to
           turne
           rebels
           ,
           
           a
           necessity
           of
           being
           Traitors
           .
           
             Quid
             co
             infelicius
             ,
             cui
             iam
             esse
             malum
             necesse
             est
             ?
          
        
         
           The
           businesse
           is
           put
           something
           farther
           home
           by
           Catena
           and
           Gabutius
           ,
           who
           writ
           the
           life
           of
           
             Pius
             quintus
          
           ,
           were
           resident
           at
           Rome
           ,
           one
           of
           them
           an
           advocate
           in
           the
           Roman
           Court
           ;
           their
           Bookes
           both
           printed
           at
           
           
             Rome
             ,
             con
             licenza
          
           ,
           and
           
             con
             privilegio
          
           .
           And
           now
           hear
           
           their
           testimonies
           of
           the
           whole
           businesse
           between
           the
           Queen
           and
           his
           Holinesse
           .
        
         
           
             Pius
             quintus
             published
             a
             Bull
             against
          
           Q.
           Elizabeth
           ,
           
             declared
             her
             a
             Heretique
             ,
             and
             deprived
             her
             of
             her
          
           
           
             Kingdome
             ,
             absolv'd
             her
             subiects
             from
             their
             oath
             of
             Allegeance
             ,
             excommunicated
             her
             ,
             and
             gave
             power
             to
             any
             one
             to
             rebell
             against
             her
             &c.
             
          
           This
           was
           but
           the
           first
           step
           ,
           he
           therefore
           thus
           proceeds
           ,
           
             He
             procures
             a
             gentleman
             of
          
           Florence
           
             to
             move
             her
             subiects
             to
             a
             rebellion
             against
             her
             for
             her
             destruction
             .
          
           Farther
           yet
           ,
           he
           thought
           this
           would
           be
           such
           a
           reall
           benefit
           to
           Christendome
           to
           have
           her
           destroied
           ,
           that
           the
           Pope
           was
           ready
           
             to
             aid
             in
             person
             ,
             to
             spend
             the
             whole
             revenew
             of
          
           
           the
           See
           Apostolique
           ,
           
             all
             the
             Chalices
             and
             crosses
             of
             the
             Church
             ,
             and
             even
             his
             very
             cloths
             to
             promote
             so
             pious
             a
             businesse
             as
             was
             the
             destruction
             of
          
           Q.
           Elizabeth
           .
        
         
           The
           witnesses
           of
           truth
           usually
           agree
           in
           one
           .
           The
           same
           story
           is
           told
           by
           b
           
             Antonius
             Gabutius
          
           ,
           and
           some
           more
           circumstances
           added
           .
           First
           he
           names
           the
           end
           
           of
           the
           Popes
           designe
           ,
           it
           was
           
             to
             take
             her
             life
             away
             ,
             in
          
           
           
             case
             she
             would
             not
             turn
          
           ,
           Roman
           Catholique
           .
           
             To
             atchieve
             
             this
             ,
             because
             no
             Legat
             could
             come
             into
             England
             ,
             nor
             any
             publique
             messenger
             from
             the
          
           See
           Apostolique
           
             he
             imployed
             a
             Florentine
             Merchant
             to
             〈◊〉
             her
             subiects
             to
             a
             rebellion
             for
             her
             perdition
             .
          
           Nothing
           but
           Sollevamento
           ,
           
           
             Rebellion
             ,
             Perdition
          
           and
           destruction
           to
           the
           Queen
           could
           be
           thought
           upon
           by
           his
           Holinesse
           .
        
         
           More
           yet
           ;
           for
           when
           the
           Duke
           of
           Alva
           had
           feiz'd
           upon
           the
           English
           Merchants
           goods
           which
           were
           at
           Antwerp
           ,
           the
           Pope
           took
           the
           occasion
           ,
           instigated
           the
           King
           of
           Spain
           to
           aid
           
             the
             pious
             attempts
          
           of
           those
           who
           conspir'd
           against
           the
           Queen
           :
           they
           are
           the
           words
           of
           Gabatius
           .
           This
           rebellion
           was
           intended
           to
           be
           ;
           under
           
           the
           conduct
           of
           the
           Duke
           of
           
             Norfolk
             ,
             Viro
             Catholico
          
           ,
           a
           Roman
           Catholique
           ,
           Gabutius
           notes
           it
           ,
           for
           fear
           some
           Heretik
           might
           be
           suspected
           of
           the
           designe
           ,
           and
           so
           the
           Catholiques
           loofe
           the
           glory
           of
           the
           action
           .
           However
           
             Pius
             quintus
             intended
             to
             use
             the
             utmost
             and
             most
             extreme
             remedies
             to
             cure
             her
             heresy
             ,
             &
             all
             means
             to
             increase
             and
             strengthen
             the
             rebellion
             .
          
           I
           durst
           not
           have
           thought
           so
           much
           of
           his
           Halinesse
           ,
           if
           his
           own
           had
           not
           said
           it
           ;
           but
           if
           this
           be
           not
           worse
           then
           the
           fiery
           spirit
           which
           our
           blessed
           Saviour
           reproved
           in
           Iames
           and
           Iohn
           ,
           I
           know
           not
           what
           is
           .
        
         
           I
           have
           nothing
           to
           doe
           to
           specify
           the
           spirit
           of
           
             Paulus
             quintus
          
           in
           the
           Venetian
           cause
           ;
           this
           only
           ,
           Baronius
           propounded
           the
           example
           of
           
             Gregory
             the
             seaventh
          
           
           to
           him
           ,
           of
           which
           how
           farre
           short
           he
           came
           ,
           the
           world
           is
           witnesse
           .
           Our
           own
           businesse
           calls
           to
           mind
           the
           Bulls
           of
           Pope
           Clemont
           the
           eight
           ,
           in
           which
           the
           Catholiques
           in
           England
           were
           commanded
           to
           see
           that
           
           however
           the
           right
           of
           succession
           did
           intitle
           any
           man
           to
           the
           Crown
           of
           England
           ,
           yet
           if
           he
           were
           not
           a
           Catholique
           ,
           they
           should
           have
           none
           of
           him
           ,
           but
           with
           all
           their
           power
           they
           should
           hinder
           his
           coming
           in
           .
           This
           Bull
           Bellarmine
           doth
           extreamly
           magnify
           ,
           and
           indeed
           
           it
           was
           for
           his
           purpose
           ,
           for
           it
           was
           (
           if
           not
           author
           )
           yet
           the
           main
           encouragor
           of
           Catesby
           to
           the
           Powder
           Treason
           .
           For
           when
           Garnet
           would
           willingly
           have
           known
           the
           Popes
           minde
           in
           the
           businesse
           ,
           Catesby
           eased
           him
           of
           the
           trouble
           of
           sending
           to
           Rome
           ,
           since
           the
           Popes
           
           mind
           was
           cleere
           .
           I
           doubt
           not
           (
           said
           Catesby
           )
           at
           all
           of
           the
           Popes
           mind
           ,
           but
           that
           he
           ,
           who
           commanded
           our
           endeavours
           to
           hinder
           his
           coming
           in
           ,
           is
           willing
           enough
           we
           should
           throw
           him
           out
           .
           It
           was
           but
           a
           reasonable
           collection
           .
        
         
           I
           shall
           not
           need
           to
           instance
           in
           the
           effects
           which
           this
           Bull
           produc'd
           ;
           the
           Treason
           of
           Watson
           &
           Cleark
           ;
           two
           English
           Seminaries
           are
           sufficiently
           known
           ,
           it
           was
           as
           a
           Praeludium
           or
           warning
           peice
           to
           the
           great
           Fougade
           ,
           the
           discharge
           of
           the
           Powder
           Treason
           ;
           Briefly
           ,
           the
           case
           was
           so
           ,
           that
           after
           the
           Publication
           of
           the
           Bull
           of
           
             Pius
             quintus
          
           ,
           these
           Catholiques
           in
           England
           durst
           not
           be
           good
           Subjects
           till
           
             F.
             Parsons
          
           and
           Campian
           got
           a
           dispensation
           that
           they
           might
           for
           a
           while
           doe
           it
           ,
           and
           
             rebus
             sic
             stantibus
          
           with
           a
           safe
           conscience
           professe
           a
           generall
           obedience
           in
           causes
           Temporall
           :
           and
           after
           the
           Bull
           of
           Clement
           a
           great
           many
           of
           them
           were
           not
           good
           subjects
           ,
           and
           if
           the
           rest
           had
           not
           taken
           to
           themselves
           the
           Priviledge
           which
           the
           Pope
           
           sometimes
           gave
           to
           the
           Arch-bishop
           of
           
             Ravenna
             ,
             either
             
             to
             doe
             as
             the
             Pope
             bid
             them
             ,
             or
             to
             pretend
             a
             reason
             why
             they
             would
             not
             :
          
           we
           may
           say
           as
           Creswell
           in
           defence
           
           of
           
             Cardinall
             Allen
             ;
             certainly
             we
             might
             have
             had
             more
             bloudy
             tragedies
             in
             England
             ,
             if
             the
             moderation
             of
             some
             more
             discreetly
             temperd
             had
             not
             been
             interposed
             .
          
           However
           it
           is
           no
           thank
           to
           his
           Holinesse
           ,
           his
           spirit
           blew
           high
           enough
           .
        
         
           But
           I
           will
           open
           this
           secret
           no
           farther
           ,
           if
           I
           may
           have
           but
           leave
           to
           instance
           once
           more
           .
           If
           I
           mistake
           
           not
           ,
           it
           was
           
             Sixtus
             Quintus
          
           who
           sometimes
           pronounced
           a
           speech
           in
           full
           Consistory
           ,
           in
           which
           hee
           compares
           the
           assasinat
           of
           
             Iaques
             Clement
          
           upon
           Henry
           the
           third
           ,
           to
           the
           exploits
           of
           Eleazar
           &
           Iudith
           ,
           where
           after
           having
           aggravated
           the
           faults
           of
           the
           murdred
           King
           ,
           concluded
           him
           to
           have
           diedimpenitent
           ,
           denyed
           him
           the
           solemnities
           of
           
             Masse
             ,
             Dirge
          
           and
           Requiem
           ,
           for
           his
           soule
           ,
           at
           last
           he
           ends
           with
           a
           prayer
           ,
           
             that
             God
             would
             finish
             what
             in
             this
             (
             bloudy
             )
             manner
             had
             been
             begun
             .
          
           I
           will
           not
           aggravate
           the
           foulenesse
           of
           the
           thing
           by
           any
           circumstances
           (
           though
           I
           cannot
           but
           wonder
           that
           his
           Holinesse
           should
           say
           a
           prayer
           of
           so
           much
           abhomination
           .
           )
           it
           is
           of
           it selfe
           too
           bad
           .
        
         
           If
           his
           Holinesse
           be
           wrong'd
           in
           the
           businesse
           I
           have
           
           no
           hand
           in
           it
           ;
           the
           speech
           was
           printed
           at
           Paris
           three
           months
           after
           the
           murder
           of
           the
           King
           ,
           and
           avouched
           for
           authentick
           by
           the
           approbation
           of
           three
           Doctors
           ,
           
             Boucher
             ,
             Decreil
          
           ,
           and
           Ancelein
           ;
           let
           them
           answer
           it
           ,
           I
           wash
           my
           hands
           of
           the
           accusation
           ,
           and
           only
           consider
           the
           danger
           of
           such
           Doctrines
           ,
           if
           set
           forth
           with
           so
           great
           authority
           and
           practis'd
           by
           so
           uncontroulable
           〈◊〉
        
         
         
           If
           the
           Disciples
           of
           Christ
           ,
           if
           Apostles
           ,
           if
           the
           
             See
             Apostolique
          
           ,
           if
           the
           fathers
           Confessors
           prove
           〈◊〉
           and
           〈◊〉
           ,
           I
           'le
           no
           more
           wonder
           if
           the
           people
           call
           for
           fire
           to
           consume
           us
           ,
           but
           rather
           wonder
           if
           they
           doe
           not
           .
           And
           indeed
           although
           it
           be
           no
           rare
           or
           unusuall
           thing
           for
           a
           Papist
           to
           be
           
             de
             facto
          
           loyall
           and
           duteous
           to
           his
           Prince
           ,
           yet
           it
           is
           a
           wonder
           that
           he
           is
           so
           since
           such
           Doctrines
           have
           beene
           taught
           by
           so
           great
           Masters
           ,
           and
           at
           the
           best
           hee
           depends
           but
           upon
           the
           Popes
           pleasure
           for
           his
           Loyalty
           ,
           which
           upon
           what
           security
           it
           rests
           ,
           you
           may
           easily
           guesse
           from
           the
           antecedents
           .
        
         
           Thus
           much
           for
           consideration
           of
           the
           persons
           who
           ask'd
           the
           Question
           ;
           they
           were
           Christs
           Disciples
           ,
           they
           were
           Iames
           and
           Iohn
           .
        
         
           But
           when
           Iames
           and
           Iohn
           [
           
             saw
             this
          
           ]
           Our
           next
           inquiry
           shall
           be
           of
           the
           cause
           of
           this
           their
           angry
           Question
           .
           This
           we
           must
           learne
           from
           the
           fore-going
           story
           .
           Christ
           was
           going
           to
           the
           feast
           at
           Ierusalem
           ,
           and
           passing
           through
           a
           Village
           of
           Samaria
           ask'd
           lodging
           
           for
           a
           night
           ;
           but
           they
           perceiving
           that
           hee
           was
           a
           Iew
           would
           by
           no
           meanes
           entertaine
           him
           ,
           as
           being
           of
           a
           different
           Religion
           .
           For
           although
           God
           appointed
           that
           all
           of
           the
           seed
           of
           Iacob
           should
           goe
           up
           to
           〈◊〉
           to
           worship
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           yet
           the
           
           Tribes
           of
           the
           separation
           first
           under
           〈◊〉
           worship'd
           in
           Groves
           and
           High
           places
           ,
           and
           after
           the
           captivity
           being
           a
           mixt
           people
           ,
           halfe
           Iew
           ,
           halfe
           Gentile
           ,
           procur'd
           a
           Temple
           to
           be
           built
           them
           by
           〈◊〉
           
           their
           President
           ,
           neare
           the
           City
           〈◊〉
           upon
           the
           
           mountaine
           Gerezim
           ,
           stiling
           themselves
           pertinentes
           
           
             〈◊〉
             Montem
             benedictum
          
           ,
           by
           allusion
           to
           the
           words
           of
           God
           by
           Mofes
           ,
           they
           shall
           stand
           upon
           the
           Mount
           Gerezim
           to
           blesse
           the
           people
           ,
           and
           these
           upon
           Mount
           Ebal
           to
           curse
           .
           And
           in
           case
           arguments
           should
           faile
           to
           make
           this
           schisme
           plausible
           ,
           they
           will
           make
           it
           good
           by
           turning
           their
           Adversaries
           out
           of
           doores
           .
           They
           shall
           not
           come
           neere
           their
           blessed
           Mount
           of
           Gerezim
           ,
           but
           fastning
           an
           Anathema
           on
           them
           let
           them
           goe
           to
           Ebal
           ,
           and
           curse
           there
           .
           And
           now
           I
           wonder
           not
           that
           these
           Disciples
           were
           very
           angry
           at
           them
           who
           had
           lost
           the
           true
           Religion
           ,
           and
           neglected
           the
           offices
           of
           humanity
           to
           them
           that
           kept
           it
           .
           They
           might
           goe
           neere
           now
           to
           make
           it
           a
           cause
           of
           Religion
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           Nazianzene
           speaks
           )
           might
           seem
           to
           Apologize
           
           for
           them
           ,
           and
           so
           it
           might
           if
           it
           had
           not
           led
           them
           to
           indiscreet
           and
           uncharitable
           zeale
           .
           But
           men
           care
           not
           how
           farre
           they
           goe
           if
           they
           doe
           but
           once
           thinke
           they
           can
           make
           God
           a
           party
           of
           their
           Quarrell
           .
           For
           when
           Religion
           which
           ought
           to
           be
           the
           antidote
           of
           our
           malice
           ,
           proves
           its
           greatest
           incentive
           ,
           our
           uncharitablenesse
           must
           needs
           runne
           faster
           to
           a
           mischiefe
           ,
           by
           how
           much
           that
           which
           stopt
           it's
           course
           before
           ,
           drives
           it
           on
           with
           the
           greater
           violence
           .
           And
           therefore
           as
           it
           is
           ordinary
           for
           charity
           to
           be
           called
           coldnesse
           in
           Religion
           ,
           so
           it
           is
           as
           ordinary
           for
           a
           pretence
           of
           Religion
           to
           make
           cold
           charity
           .
        
         
           The
           present
           case
           of
           the
           Disciples
           and
           the
           same
           spirit
           which
           ,
           for
           the
           same
           〈◊〉
           cause
           ,
           is
           takenup
           by
           the
           persons
           of
           the
           day
           ,
           proves
           all
           this
           true
           ;
           with
           
           whom
           fire
           and
           fagot
           is
           esteem'd
           the
           best
           argument
           to
           convince
           the
           understanding
           ,
           and
           the
           Inquisitors
           of
           hereticall
           pravity
           ,
           the
           best
           Doctors
           and
           subtlest
           
           Disputants
           ,
           determining
           all
           with
           a
           
             Vir
             is
             ignem
             ,
             fossā
             mulieribus
             .
          
           For
           thus
           wee
           had
           like
           to
           have
           suffered
           ,
           it
           was
           mistaken
           Religion
           that
           mov'd
           these
           Traytors
           to
           so
           damnable
           a
           Conspiracy
           ,
           not
           for
           any
           defence
           of
           their
           owne
           cause
           ,
           but
           for
           extirpation
           of
           ours
           .
           For
           
           else
           what
           grievances
           ,
           did
           they
           groan
           under
           ?
           
             In
             quos
             corum
             populum
             exaestuantem
             sollicit
             a
             vimus
             ?
             quibus
             vitae
             periculum
             attulimus
             ?
          
           It
           was
           Nazianzen's
           question
           to
           the
           Apostate
           .
           Give
           me
           leave
           to
           consider
           it
           as
           appliable
           to
           our
           present
           case
           ,
           and
           try
           if
           I
           can
           make
           a
           just
           discovery
           of
           the
           cause
           that
           mov'd
           these
           Traytors
           to
           so
           accursed
           a
           Confpiracy
           .
        
         
           1
           Then
           there
           was
           no
           cause
           at
           all
           given
           them
           by
           us
           ;
           none
           put
           to
           death
           for
           being
           a
           
             Roman
             Catholique
          
           
           nor
           any
           of
           them
           punish'd
           for
           his
           Religion
           .
        
         
           This
           hath
           beene
           the
           constant
           attestation
           of
           our
           Princes
           and
           State
           since
           the
           first
           Lawes
           made
           against
           Recusants
           &
           the
           thing
           it selfe
           will
           bear
           them
           record
           .
        
         
           From
           primo
           of
           Elizabeth
           to
           undecimo
           ,
           the
           Papists
           made
           no
           scruple
           of
           comming
           to
           our
           Churches
           ,
           Recusancy
           was
           not
           then
           so
           much
           as
           a
           Chrysome
           ,
           not
           an
           Embrio
           .
           But
           when
           
             Pius
             quintus
          
           sent
           forth
           his
           Breves
           of
           Excommunication
           and
           Deposition
           of
           the
           Queen
           ,
           then
           first
           they
           forbore
           to
           pray
           with
           us
           ,
           or
           to
           have
           any
           religious
           communion
           .
           This
           although
           every
           where
           knowne
           ,
           yet
           being
           a
           matter
           of
           fact
           and
           so
           as
           likely
           to
           be
           denied
           by
           others
           as
           affirmed
           by
           us
           
           without
           good
           evidence
           ,
           see
           it
           therefore
           affirmed
           expresly
           by
           an
           Act
           of
           Parliament
           in
           
             Decimo
             tertio
          
           of
           Elizabeth
           ,
           which
           specifies
           this
           as
           one
           inconvenience
           and
           ill
           consequence
           of
           the
           Bull.
           [
           Whereby
           〈◊〉
           grown
           great
           〈◊〉
           and
           bolonesse
           in
           many
           ,
           not
           only
           to
           〈◊〉
           and
           absent
           themselves
           from
           〈◊〉
           service
           ,
           now
           most
           〈◊〉
           set
           forth
           and
           used
           within
           this
           Realme
           ,
           but
           also
           have
           thought
           themselves
           discharged
           of
           all
           〈◊〉
           &
           c.
           ]
           Not
           only
           Recusancy
           ,
           but
           likewise
           disobedience
           ;
           therefore
           both
           Recusancy
           and
           disobedience
           .
        
         
           Two
           yeares
           therefore
           after
           this
           Bull
           ,
           this
           Statute
           was
           made
           if
           it
           was
           possible
           to
           nullify
           the
           effects
           of
           it
           ,
           to
           hinder
           its
           execution
           ,
           and
           if
           it
           might
           be
           ,
           by
           this
           meanes
           to
           keep
           them
           ,
           as
           they
           had
           been
           before
           ,
           in
           Communion
           with
           the
           Church
           of
           England
           ,
           and
           obedience
           to
           her
           Majesty
           .
           This
           was
           the
           first
           Statute
           that
           concerned
           them
           in
           speciall
           ,
           but
           yet
           their
           Religion
           was
           not
           medled
           with
           ;
           For
           this
           Statute
           against
           execution
           of
           the
           Popes
           Bulls
           was
           no
           more
           thē
           what
           had
           been
           established
           by
           Act
           of
           Parliament
           ,
           in
           the
           16
           th
           yeare
           of
           Richard
           the
           second
           ,
           by
           which
           it
           was
           made
           〈◊〉
           to
           purchase
           Bulls
           from
           Rome
           ,
           and
           the
           delinquents
           in
           this
           kinde
           with
           all
           their
           [
           〈◊〉
           ,
           fautors
           ,
           〈◊〉
           ,
           and
           maintainers
           to
           be
           referred
           to
           the
           Kings
           Councell
           for
           farther
           punishment
           .
           ]
           There
           was
           indeed
           this
           severity
           expressed
           in
           the
           Act
           of
           130
           of
           the
           Queene
           ,
           that
           the
           putting
           them
           in
           Execution
           should
           be
           Capitall
           ;
           and
           yet
           this
           severity
           was
           no
           more
           then
           what
           was
           inflicted
           upon
           the
           Bishop
           of
           Ely
           in
           Edward
           the
           thirds
           time
           ,
           for
           publishing
           of
           a
           
           Bull
           against
           the
           Earle
           of
           Chester
           without
           the
           Kings
           leave
           ,
           and
           on
           the
           Bishop
           of
           Carlile
           ,
           in
           the
           time
           of
           Henry
           the
           fourth
           ,
           for
           the
           like
           offence
           .
           Thus
           farre
           our
           Lawes
           are
           innocent
           .
        
         
           But
           when
           this
           Statute
           did
           not
           take
           the
           good
           effect
           for
           which
           it
           was
           intended
           ,
           neither
           keeping
           them
           in
           their
           ancient
           Communion
           nor
           obedience
           ,
           but
           for
           all
           this
           ,
           
             Mayne
             ,
             Campian
          
           ,
           and
           many
           others
           ,
           came
           as
           the
           Popes
           Emissaries
           for
           execution
           of
           the
           Bull
           ,
           the
           State
           proceeded
           to
           a
           farther
           severity
           ,
           making
           Lawes
           against
           Recusancy
           ,
           against
           Seditious
           and
           Trayterous
           Bookes
           ,
           and
           against
           the
           residence
           of
           Romish
           Priests
           in
           England
           ,
           making
           the
           first
           fineable
           with
           a
           pecuniary
           mulct
           ,
           the
           two
           later
           ,
           Capitall
           ,
           as
           being
           made
           of
           a
           Treasonable
           nature
           .
           Of
           these
           in
           order
           .
        
         
           1
           The
           mulct
           which
           was
           imposed
           for
           Recusancy
           ,
           was
           not
           soul
           mony
           ,
           or
           paid
           for
           Religion
           ;
           and
           that
           for
           these
           reasons
           .
           1.
           
           Because
           it
           is
           plaine
           Religion
           did
           not
           make
           them
           absent
           themselves
           from
           our
           Churches
           ,
           unlesse
           they
           had
           changed
           their
           Religion
           since
           the
           Bull
           came
           over
           .
           For
           if
           Religion
           could
           consist
           with
           their
           Communion
           with
           us
           before
           the
           Bull
           (
           as
           it
           's
           plain
           it
           did
           )
           then
           why
           not
           after
           the
           Bull
           ,
           unlesse
           it
           be
           part
           of
           their
           Religion
           to
           obey
           the
           Pope
           ,
           rather
           then
           to
           obey
           God
           commanding
           us
           to
           obey
           our
           Prince
           ?
           2.
           
           Their
           Recusancy
           was
           an
           apparent
           mischiefeto
           our
           Kingdome
           ,
           and
           it
           was
           the
           prevention
           or
           diversion
           of
           this
           that
           was
           the
           only
           or
           speciall
           end
           of
           these
           Lawes
           .
        
         
           The
           mischiefe
           is
           apparent
           these
           two
           waies
           .
           1.
           
           Because
           
           by
           their
           Recusancy
           they
           gave
           attestation
           that
           they
           held
           the
           Bull
           to
           be
           valid
           ;
           for
           else
           why
           should
           they
           after
           the
           Bull
           deny
           their
           Communion
           ,
           which
           before
           they
           did
           not
           ?
           Either
           they
           must
           think
           the
           Queen
           for
           a
           just
           cause
           ,
           and
           by
           a
           just
           power
           excommunicate
           ,
           or
           why
           did
           they
           separate
           from
           her
           Communion
           ?
           Now
           if
           the
           Queen
           by
           vertue
           of
           the
           Bull
           was
           excommunicate
           ,
           why
           should
           they
           stop
           here
           ?
           She
           was
           by
           the
           same
           deposed
           ,
           they
           absolved
           from
           all
           Allegeance
           to
           her
           ,
           and
           commanded
           to
           take
           arms
           against
           her
           .
           I
           confesse
           it
           is
           no
           good
           argument
           of
           it selfe
           ,
           to
           say
           ,
           The
           Pope
           might
           excommunicate
           the
           Queen
           ,
           therefore
           depose
           her
           from
           her
           Kingdome
           ;
           But
           this
           concludes
           with
           them
           sufficiently
           ,
           with
           whom
           excommunication
           not
           only
           drives
           from
           Spiritualls
           ,
           but
           deprives
           of
           Temporalls
           ,
           and
           is
           not
           to
           mend
           our
           lives
           but
           to
           take
           them
           away
           ;
           I
           speak
           how
           it
           is
           in
           the
           case
           of
           Princes
           ,
           (
           and
           I
           shall
           anon
           prove
           it
           )
           for
           they
           being
           publike
           persons
           from
           whose
           Deposition
           more
           may
           be
           gotten
           ,
           are
           like
           to
           suffer
           more
           ,
           
             ut
             ex
             tunc
             ipse
             (
             〈◊〉
             )
             vasallos
             ab
             ejus
             fidelitate
             denuntiet
             absolutos
             ,
             &
             terr
             am
             exponat
             Catholic
             is
             occupandam
             ,
          
           as
           they
           are
           taught
           by
           Pope
           Innocent
           the
           third
           ,
           in
           the
           eight
           
             Later
             an
          
           Councell
           :
           such
           is
           their
           Excommunication
           for
           matter
           of
           Heresy
           ,
           as
           was
           this
           pretended
           in
           the
           Queenes
           case
           ,
           so
           that
           in
           respect
           of
           them
           the
           danger
           was
           apparent
           .
        
         
           2
           It
           is
           plaine
           that
           Recusancy
           and
           disobedience
           came
           actually
           hand
           in
           hand
           ;
           I
           say
           not
           that
           one
           was
           the
           issue
           of
           the
           other
           ,
           but
           that
           they
           were
           coetaneous
           ,
           
           for
           the
           same
           persons
           that
           moved
           them
           to
           Recusancy
           by
           vertue
           of
           the
           Bull
           ,
           moved
           them
           to
           the
           execution
           of
           it
           
             per
             omnia
          
           .
           Now
           see
           whither
           this
           would
           tend
           !
           They
           by
           Recusancy
           were
           better
           able
           to
           judge
           of
           their
           forces
           in
           England
           ,
           and
           what
           party
           they
           were
           able
           to
           make
           for
           execution
           of
           the
           Bull
           ,
           whilest
           by
           that
           as
           by
           a
           discriminative
           cognisance
           they
           were
           pointed
           at
           ,
           as
           Abettors
           of
           the
           Catholike
           cause
           .
        
         
           Thus
           farre
           they
           suffered
           not
           for
           their
           Religion
           or
           conscience
           ,
           unlesse
           it
           were
           against
           their
           conscience
           to
           be
           good
           subjects
           ,
           and
           then
           it
           was
           not
           Religion
           ,
           at
           least
           not
           Christian
           ,
           that
           was
           inconsistent
           with
           their
           Loyalty
           ,
           &
           so
           hitherto
           inrespect
           of
           us
           ,
           their
           machination
           was
           altogether
           causelesse
           .
        
         
           2.
           
           For
           the
           second
           (
           of
           which
           sometimes
           they
           accuse
           our
           laws
           )
           I
           mean
           the
           writing
           &
           publishing
           of
           Seditious
           &
           Trayterous
           Books
           ,
           I
           shall
           not
           need
           to
           say
           any
           
           thing
           in
           defence
           of
           its
           being
           made
           Capitall
           ,
           for
           they
           were
           ever
           so
           ,
           &
           of
           a
           high
           nature
           Treasonable
           ,
           and
           the
           
           Publishers
           of
           them
           by
           the
           Canons
           of
           the
           Church
           were
           ipsofacto
           excōmunicate
           .
           This
           I
           noted
           ,
           because
           the
           same
           〈◊〉
           involves
           more
           ,
           by
           vertue
           of
           the
           same
           Canon
           :
           I
           mean
           ,
           not
           only
           the
           seditious
           Libellers
           but
           impugners
           of
           the
           Kings
           Regalties
           ,
           as
           also
           the
           Bringers
           ,
           Publishers
           ,
           and
           Executioners
           of
           the
           Bull
           ;
           as
           is
           to
           be
           seene
           in
           the
           constitution
           of
           Arch-bishop
           Stephen
           ,
           in
           a
           Coar
           cell
           held
           at
           Oxford
           .
           But
           secondly
           ,
           whether
           they
           were
           or
           were
           not
           ,
           it
           matters
           nothing
           ;
           this
           I
           suppose
           was
           no
           part
           of
           their
           Religion
           ,
           therefore
           this
           might
           be
           made
           Treason
           ,
           and
           yet
           their
           Religion
           
           and
           peace
           of
           conscience
           undistarbed
           .
           3.
           
           But
           the
           next
           is
           the
           main
           outcry
           of
           all
           ,
           the
           very
           
             Conclamatum
             est
          
           of
           the
           Catholique
           cause
           ,
           if
           suffered
           ;
           it
           was
           made
           Treason
           to
           be
           a
           Priest
           ,
           or
           at
           least
           if
           any
           of
           their
           Priests
           should
           be
           found
           in
           England
           he
           should
           be
           adjudged
           a
           Traytor
           ,
           and
           these
           Lawes
           were
           not
           yet
           repealed
           ,
           but
           then
           in
           execution
           .
        
         
           When
           certaine
           Sycophants
           told
           Philip
           of
           Macedon
           ,
           that
           some
           of
           his
           discontented
           Subjects
           called
           him
           Tyrant
           ,
           his
           answer
           was
           ,
           
             Rudes
             sunt
             Macedones
             ,
             &
             scapham
             vocant
             scapham
             .
          
           I
           wish
           these
           men
           who
           object
           this
           ,
           had
           the
           same
           ingenuity
           ,
           and
           would
           acknowledge
           that
           the
           rudenesle
           of
           a
           Macedonian
           tel-troth
           is
           no
           apparent
           calumny
           .
           And
           truly
           ,
           as
           the
           case
           then
           stood
           ,
           it
           was
           no
           worse
           .
           For
           consider
           that
           the
           statute
           against
           Priests
           was
           not
           made
           till
           sixteen
           years
           after
           the
           Bull
           of
           
             Pius
             quintus
          
           ,
           and
           after
           much
           evidence
           both
           by
           the
           confession
           of
           some
           Priests
           themselves
           ,
           and
           divers
           Lay-persons
           ,
           that
           at
           least
           ,
           many
           of
           them
           came
           into
           England
           with
           this
           errand
           ,
           that
           they
           might
           instigate
           the
           Queenes
           liege
           people
           to
           the
           Execution
           of
           it
           .
           This
           is
           very
           plaine
           in
           the
           case
           of
           Mayne
           the
           lesuit
           ,
           and
           
             M.
             Tregion
          
           who
           were
           executed
           
           at
           Launston
           for
           the
           same
           businesse
           .
        
         
           The
           state
           could
           not
           certainly
           know
           what
           would
           be
           the
           issue
           ,
           but
           yet
           could
           not
           but
           think
           it
           likely
           to
           produce
           more
           and
           worse
           consequences
           for
           the
           future
           .
           
           
             Leges
             autē
             justa
             in
             factaconstituuntur
             quiafutura
             in
             incerto
             sunt
             .
          
           The
           Queen
           then
           providing
           for
           her
           safety
           banished
           these
           Priests
           out
           of
           her
           dominions
           .
           
           This
           was
           all
           ,
           and
           this
           done
           with
           so
           much
           lenity
           and
           moderation
           as
           if
           of
           purpose
           to
           render
           good
           for
           their
           evill
           ;
           such
           was
           her
           innocence
           ,
           and
           yet
           to
           provide
           for
           her
           safety
           ,
           such
           was
           her
           prudence
           .
           She
           gave
           them
           forty
           daies
           time
           of
           preparation
           for
           their
           journey
           ,
           impos'd
           no
           penalty
           for
           their
           longer
           stay
           incase
           that
           any
           of
           them
           were
           lesse
           healthfull
           ,
           or
           that
           the
           winds
           were
           crosse
           ,
           or
           that
           the
           wether
           serv'd
           not
           :
           provided
           that
           during
           their
           stay
           ,
           they
           gave
           security
           for
           their
           due
           obedience
           to
           her
           laws
           ,
           and
           that
           they
           should
           attempt
           nothing
           against
           her
           person
           or
           government
           ,
           for
           this
           was
           all
           she
           aim'd
           at
           ;
           but
           if
           they
           obeyed
           not
           the
           Proscriptiō
           ,
           having
           no
           just
           cause
           to
           the
           contrary
           ,
           such
           as
           were
           expressed
           in
           the
           Act
           ,
           then
           it
           should
           be
           adjudged
           their
           errand
           was
           not
           right
           ,
           &
           therefore
           (
           not
           their
           Religion
           ,
           but
           )
           their
           disobedience
           Treasonable
           .
        
         
           This
           was
           the
           highest
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           the
           severity
           of
           this
           state
           against
           them
           ,
           now
           first
           I
           shall
           briefly
           shew
           that
           this
           proscription
           which
           was
           the
           highest
           penalty
           ,
           was
           for
           just
           cause
           as
           the
           case
           then
           stood
           ,
           and
           deserved
           on
           their
           part
           .
           2.
           
           It
           was
           but
           reasonable
           ,
           in
           case
           they
           obeyed
           not
           the
           proscription
           ,
           their
           stay
           should
           be
           made
           Treason
           .
           1.
           
           Because
           the
           Priests
           did
           generally
           preach
           the
           Popes
           power
           either
           directly
           over
           temporalls
           ,
           or
           else
           in
           order
           to
           spiritualls
           ,
           of
           which
           the
           Pope
           being
           judge
           it
           would
           come
           to
           the
           same
           issue
           ,
           and
           this
           was
           dangerous
           to
           the
           peace
           of
           the
           Kingdome
           ,
           and
           intrenched
           too
           much
           upon
           the
           Regalty
           .
           In
           particular
           ,
           the
           case
           of
           bringing
           from
           the
           See
           of
           Rome
           ,
           and
           publishing
           of
           Bulls
           ,
           was
           by
           the
           Lords
           of
           
           the
           Parliament
           in
           the
           sixteenth
           year
           of
           Richard
           the
           second
           ,
           judg'd
           to
           be
           [
           
             cleerely
             in
             〈◊〉
             of
             the
             Kings
             Crown
             and
             of
             his
             Regalty
             ,
             as
             it
             is
             well
             known
             and
             hath
             been
             of
             a
             long
             time
             known
             ,
          
           ]
           and
           therefore
           they
           protested
           [
           
             together
             and
             every
             one
             〈◊〉
             by
             himselfe
             ,
             that
             they
             would
             be
             with
             the
             same
             Crown
             and
             Regalty
             inthese
             cases
             specially
             ,
             and
             in
             all
             other
             cases
             which
             shall
             be
             attempted
             against
             the
             same
             Crown
             and
             Regalty
             in
             all
             points
             with
             all
             their
             power
             ,
          
           ]
           I
           hope
           then
           if
           the
           State
           in
           the
           time
           of
           Queen
           Elizabeth
           having
           farre
           greater
           reason
           then
           ever
           ,
           shall
           judge
           that
           these
           Bulles
           ,
           the
           publishing
           of
           them
           ,
           the
           Preaching
           of
           their
           validity
           ,
           and
           reconciling
           by
           vertue
           of
           them
           her
           Subjects
           to
           the
           See
           of
           Rome
           ,
           be
           derogatory
           to
           her
           Crown
           and
           Regalty
           ,
           I
           see
           no
           reason
           She
           should
           be
           frighted
           from
           her
           just
           defence
           with
           the
           bugbear
           of
           pretended
           Religion
           ,
           for
           if
           it
           was
           not
           against
           Religion
           then
           ,
           why
           is
           it
           now
           ?
           I
           confesse
           there
           is
           a
           reason
           for
           it
           ,
           to
           wit
           ,
           because
           now
           the
           Popes
           power
           is
           an
           Article
           of
           Faith
           (
           as
           I
           shall
           shew
           anon
           )
           but
           then
           it
           was
           not
           with
           them
           ,
           any
           more
           then
           now
           it
           is
           with
           us
           :
           but
           whether
           this
           will
           convince
           any
           man
           of
           reason
           I
           leave
           it
           to
           himselfe
           to
           consider
           .
        
         
           But
           one
           thing
           is
           observeable
           in
           that
           Act
           of
           Parliament
           of
           Richard
           the
           second
           ,
           I
           meane
           this
           clause
           [
           
             as
             it
             is
             well
             〈◊〉
             ,
             and
             〈◊〉
             been
             of
             a
             long
             time
             knowne
             .
          
           ]
           The
           Popes
           incroachments
           upon
           the
           State
           of
           England
           had
           been
           an
           old
           sore
           ,
           and
           by
           its
           eld
           almost
           habituate
           ;
           but
           yet
           it
           grieved
           them
           neverthelesse
           ,
           nor
           was
           the
           lesse
           a
           fever
           for
           being
           hecticall
           :
           but
           so
           it
           is
           that
           I
           am
           confident
           upon
           very
           good
           grounds
           ,
           it
           may
           
           be
           made
           as
           apparent
           as
           the
           noon
           Sunne
           ,
           for
           these
           600
           years
           and
           upwards
           ,
           that
           the
           Bishops
           of
           Rome
           have
           exercised
           so
           extream
           and
           continuall
           Tyranny
           and
           exactions
           in
           this
           Kingdome
           ,
           that
           our
           condition
           was
           under
           him
           worse
           then
           the
           State
           of
           the
           Athenians
           under
           their
           thirty
           Tyrants
           ,
           or
           then
           our
           neighbors
           are
           now
           under
           their
           Belgick
           Tributes
           .
           So
           many
           greivances
           of
           the
           people
           ,
           expilations
           of
           the
           Church
           ,
           abuses
           to
           the
           State
           ,
           intrenchments
           upon
           the
           Royalties
           of
           the
           Crown
           were
           continued
           ,
           that
           it
           was
           a
           great
           blessing
           of
           Almighty
           God
           ,
           our
           Kingdome
           was
           delivered
           from
           them
           upon
           so
           easy
           termes
           ,
           which
           Grosthead
           Bishop
           of
           Lincolne
           thought
           would
           never
           be
           done
           ,
           but
           in
           
             Ore
             gladii
             cruentandi
          
           :
           and
           now
           to
           have
           all
           these
           mischiefes
           returne
           
             with
             more
             strength
          
           upon
           us
           by
           the
           attempts
           of
           these
           Priests
           ,
           had
           been
           the
           highest
           point
           of
           indiscretion
           and
           sleepinesse
           .
           I
           said
           [
           
             with
             more
             strength
          
           ]
           because
           what
           anciently
           at
           the
           highest
           was
           thought
           but
           a
           priviledge
           of
           the
           Church
           began
           now
           to
           be
           an
           Article
           of
           Faith
           ,
           and
           therefore
           if
           admitted
           would
           have
           bound
           stronger
           and
           without
           all
           possibility
           of
           redresse
           .
        
         
           And
           now
           if
           after
           all
           this
           any
           man
           should
           doubt
           of
           the
           justice
           of
           these
           Lawes
           against
           the
           Priests
           obtruding
           upon
           the
           State
           the
           Popes
           power
           ,
           I
           only
           referre
           him
           to
           the
           Parliament
           of
           Paris
           ,
           where
           let
           him
           hold
           his
           Plea
           against
           those
           great
           Sages
           of
           the
           Law
           ,
           for
           their
           just
           censures
           upon
           
             Florentinus
             Iacobus
             ,
             Thomas
          
           
           Blanzius
           ,
           and
           
             Iohn
             Tanquerell
          
           ,
           who
           were
           all
           condemned
           to
           a
           solemne
           honorary
           penance
           and
           satisfaction
           
           to
           the
           State
           ,
           and
           not
           without
           extreme
           difficulty
           escaped
           death
           ,
           for
           the
           same
           cause
           .
           But
           this
           is
           hot
           all
           .
           I
           adde
           .
        
         
           Secondly
           ,
           the
           Pope
           had
           his
           Agent
           in
           England
           to
           stirre
           up
           the
           Subjects
           to
           rebell
           against
           the
           Queene
           ,
           as
           I
           proved
           before
           by
           the
           testimonies
           of
           Catena
           and
           〈◊〉
           .
           It
           is
           not
           then
           imaginable
           that
           he
           should
           so
           poorely
           intend
           his
           own
           designes
           ,
           to
           imploy
           one
           on
           purpose
           ,
           and
           he
           but
           a
           Merchant
           ,
           and
           that
           the
           Priests
           who
           were
           the
           men
           ,
           if
           any
           ,
           most
           likely
           to
           doe
           the
           businesse
           ,
           should
           be
           un-imployed
           .
           I
           speak
           not
           of
           the
           argument
           from
           matter
           of
           fact
           ,
           (
           for
           it
           is
           apparent
           that
           they
           were
           imployed
           ,
           as
           I
           shewed
           but
           now
           ,
           )
           but
           it
           is
           plain
           also
           that
           they
           must
           have
           been
           imployed
           ,
           if
           we
           had
           had
           no
           other
           argument
           but
           a
           presumption
           of
           the
           Popes
           ordinary
           discretion
           .
        
         
           Things
           then
           remaining
           in
           this
           condition
           what
           security
           could
           the
           Queen
           or
           State
           have
           without
           the
           absence
           of
           those
           men
           who
           must
           be
           the
           instruments
           of
           their
           mischiefe
           ?
           Thirdly
           ,
           there
           was
           great
           reason
           those
           men
           might
           be
           banished
           who
           might
           from
           their
           own
           principles
           plead
           immunity
           from
           all
           Lawes
           ,
           and
           subordination
           to
           the
           Prince
           .
           But
           that
           so
           these
           Priests
           might
           ,
           I
           only
           bring
           two
           witnesses
           ,
           leading
           men
           of
           their
           own
           Side
           .
           Thus
           
             Bellarmine
             :
             The
             Pope
             hath
             exempted
             all
             Clerks
             from
             subiection
             to
             Princes
             .
          
           
           The
           same
           is
           taught
           by
           
             Emanuel
             Sà
          
           in
           his
           
             Aphorismes
             ,
             〈◊〉
             Clericus
          
           .
           I
           must
           not
           dissemble
           that
           this
           Aphorisme
           however
           it
           passed
           the
           Presse
           at
           first
           ,
           yet
           in
           the
           Edition
           of
           Paris
           it
           was
           left
           out
           .
           The
           cause
           is
           known
           to
           every
           man
           :
           For
           that
           it
           was
           meerely
           to
           serve
           their
           
           ends
           is
           apparent
           ;
           for
           their
           French
           freedome
           was
           there
           taken
           from
           them
           ,
           they
           durst
           not
           
             parler
             tout
          
           so
           neere
           the
           Parliament
           ;
           but
           the
           Aphorisme
           is
           to
           this
           day
           retain'd
           in
           the
           Editions
           of
           〈◊〉
           and
           Colein
           .
        
         
           If
           this
           be
           their
           Doctrine
           ,
           as
           it
           is
           plain
           it
           is
           taught
           by
           these
           leading
           Authors
           ,
           I
           mean
           Sà
           and
           Bellarmine
           ,
           I
           know
           no
           reason
           but
           it
           may
           be
           very
           just
           and
           most
           convenient
           to
           deny
           those
           men
           the
           Country
           from
           whose
           Lawes
           they
           plead
           exemption
           .
        
         
           Secondly
           ,
           it
           was
           but
           reasonable
           ,
           in
           case
           they
           obeyed
           not
           the
           proscriptiō
           ,
           their
           disobedience
           should
           be
           made
           Capitall
           .
           For
           if
           they
           did
           not
           obey
           ,
           then
           either
           they
           sinned
           against
           their
           conscience
           in
           disobeying
           their
           lawfull
           Prince
           ,
           and
           so
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           inexcusable
           from
           the
           Lawes
           penalty
           ,
           which
           may
           be
           extended
           at
           the
           pleasure
           of
           the
           Lawgiver
           ,
           where
           there
           is
           no
           positive
           injustice
           in
           the
           disproportion
           ;
           or
           if
           they
           did
           not
           sinne
           against
           their
           conscience
           ,
           then
           of
           necessity
           must
           they
           think
           her
           to
           be
           no
           lawfull
           Prince
           or
           not
           their
           lawfull
           Prince
           ,
           nor
           they
           her
           Subjects
           ,
           &
           so
           
             ipso
             〈◊〉
          
           are
           guilty
           of
           high
           Treason
           ,
           &
           their
           execution
           
           was
           for
           
             Treason
             not
             Religion
          
           ,
           and
           so
           the
           Principall
           is
           evicted
           which
           I
           shall
           beg
           leave
           to
           expresse
           in
           S.
           Cyprians
           language
           ,
           
             Non
             erat
             illa
             fidei
             Corona
             ,
             sed
             poena
             〈◊〉
             ;
             nec
             〈◊〉
             virtut
             is
             exitus
             gloriosus
             ,
             sed
             desperation
             is
             〈◊〉
             .
          
        
         
           For
           if
           Valentius
           banish
           Eusebius
           from
           〈◊〉
           ,
           and
           Eusebius
           obey
           not
           the
           edict
           ,
           if
           Valentius
           puts
           
           him
           to
           death
           ,
           it
           is
           not
           for
           his
           being
           a
           Christian
           that
           he
           suffers
           death
           ,
           but
           for
           staying
           at
           〈◊〉
           against
           the
           command
           of
           Valentius
           .
           Such
           was
           the
           case
           of
           the
           
           Priests
           ,
           whom
           for
           just
           cause
           (
           as
           I
           have
           proved
           )
           and
           too
           apparent
           proofe
           of
           seditious
           practices
           the
           Queen
           banished
           .
           Now
           if
           the
           Queen
           was
           their
           lawfull
           Soveraigne
           ,
           then
           were
           they
           bound
           to
           obey
           her
           Decree
           of
           exile
           ,
           though
           it
           had
           been
           unjust
           as
           was
           the
           case
           of
           Eusebius
           ;
           or
           if
           they
           did
           not
           obey
           ,
           not
           to
           think
           the
           Lawes
           unjust
           for
           punishing
           their
           disobedience
           .
           I
           say
           again
           ,
           their
           Disobedience
           ,
           not
           their
           Religion
           :
           for
           that
           it
           was
           not
           their
           Religion
           that
           was
           struck
           at
           by
           the
           justice
           of
           these
           Lawes
           ,
           but
           the
           security
           of
           the
           Queen
           and
           State
           only
           aim'd
           at
           ,
           (
           besides
           what
           I
           have
           already
           said
           ,
           )
           is
           apparent
           to
           the
           evidence
           of
           sence
           .
           For
           when
           Hart
           ,
           and
           
             Bosgrave
             ,
             Iesuits
          
           both
           ,
           came
           into
           England
           against
           the
           Law
           ,
           they
           were
           apprehended
           and
           imprison'd
           :
           (
           for
           the
           Lawes
           without
           just
           Execution
           were
           of
           no
           force
           for
           the
           Queenes
           safety
           ;
           )
           but
           when
           these
           men
           had
           acknowledg'd
           the
           Queenes
           legitimate
           power
           ,
           and
           put
           in
           their
           security
           for
           their
           due
           obedience
           ,
           they
           obtain'd
           their
           pardon
           and
           their
           liberty
           .
           The
           same
           proceedings
           were
           in
           the
           case
           of
           Horton
           and
           Rishton
           ,
           all
           which
           I
           hope
           were
           not
           〈◊〉
           from
           their
           Order
           or
           Religion
           ,
           but
           so
           they
           must
           have
           been
           or
           not
           have
           escap'd
           death
           ,
           in
           case
           that
           their
           Religion
           had
           been
           made
           Capitall
           .
           Lastly
           ,
           this
           Statute
           extended
           only
           to
           such
           Priests
           who
           were
           made
           Priests
           since
           Primo
           of
           Elizabeth
           ,
           &
           were
           born
           in
           England
           .
           It
           was
           not
           Treason
           for
           a
           French
           Priest
           to
           be
           in
           England
           ,
           but
           yet
           so
           it
           must
           have
           been
           if
           Religion
           had
           been
           the
           thing
           they
           aim'd
           at
           .
           But
           't
           is
           so
           foule
           a
           Calumny
           ,
           I
           am
           asham'd
           to
           stand
           longer
           to
           efute
           it
           .
           The
           proceedings
           of
           the
           Church
           and
           State
           
           of
           England
           were
           just
           ,
           honourable
           and
           religious
           ,
           full
           of
           mercy
           and
           discretion
           ,
           and
           unlesse
           it
           were
           that
           as
           
             C.
             Fimbria
          
           complain'd
           of
           
             Q.
             Scaevola
          
           ,
           we
           did
           not
           open
           our
           breasts
           wide
           enough
           to
           receive
           the
           danger
           ,
           there
           is
           no
           cause
           imaginable
           ,
           I
           mean
           on
           our
           parts
           ,
           to
           move
           them
           to
           so
           damned
           a
           conspiracy
           ,
           or
           indeed
           to
           any
           just
           complaint
           .
        
         
           Secondly
           ,
           if
           these
           were
           not
           the
           causes
           (
           as
           they
           would
           faine
           abuse
           the
           world
           into
           a
           perswasion
           that
           they
           were
           ,
           )
           what
           was
           ?
           I
           shall
           tell
           you
           ,
           if
           you
           will
           give
           me
           leave
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           derive
           it
           from
           its
           very
           head
           ,
           and
           then
           I
           will
           leave
           it
           to
           you
           to
           judge
           whether
           or
           no
           my
           Augury
           failes
           me
           .
        
         
           First
           ,
           I
           guesse
           that
           the
           Traitors
           were
           encouraged
           and
           primarily
           mov'd
           to
           this
           Treason
           from
           the
           preuailing
           opinion
           which
           is
           most
           generally
           receiv'd
           on
           that
           side
           of
           the
           lawfulnesse
           of
           deposing
           Princes
           that
           are
           Hereticall
           .
           I
           say
           generally
           receiv'd
           ,
           and
           I
           shall
           make
           my
           words
           good
           ,
           or
           else
           the
           blame
           shall
           lay
           on
           themselves
           for
           deceiving
           me
           when
           they
           declare
           their
           own
           mindes
           .
           I
           instance
           first
           in
           the
           Fathers
           of
           the
           Society
           .
           a
           Bellarmine
           teacheth
           that
           Kings
           
             have
             no
             wrong
             done
             them
             if
             they
             be
             deprived
             of
             their
             Kingdomes
             when
             they
             prove
             Heretiques
             .
             Creswell
          
           in
           his
           Philopater
           goes
           farther
           ,
           saying
           ,
           
             that
             if
             his
             Heresy
             be
             manifest
             he
             is
             deposed
             without
             any
             explicite
             judiciall
             sentence
             of
             the
             Pope
             ,
             the
             Law
             it selfe
             hath
             passed
             the
             sentence
             of
             deposition
             .
          
           And
           therefore
        
         
           Bonarscius
           is
           very
           angry
           at
           Arnald
           the
           French
           Kings
           Advocate
           for
           affirming
           that
           Religion
           could
           be
           no
           just
           cause
           to
           depose
           a
           lawfull
           Prince
           ,
           If
           hee
           
           had
           beene
           brought
           up
           in
           their
           Schooles
           hee
           might
           have
           learnt
           another
           lesson
           ;
           
             papa
             Potest
             mutare
             regna
          
           
           
             &
             uni
             auferre
             atque
             alteri
             conferre
             tanquam
             summus
             Princeps
             spiritualis
             ,
             si
             id
             necessarium
             sit
             ad
             animarum
             salutem
             ,
          
           saith
           Bellarmine
           .
           Hee
           gives
           his
           reason
           too
           ,
           
             quia
             alioqui
             possent
             mali
             Principes
             impunè
             fovere
             Haereticos
             ,
          
           which
           is
           a
           thing
           not
           to
           be
           suffered
           by
           his
           Holinesse
           .
           
        
         
           This
           Doctrine
           is
           not
           the
           private
           opinion
           of
           these
           Doctors
           ,
           but
           
             est
             certa
             ,
             definita
             ,
             atque
             ,
             indubitata
             virorum
             clarissimorum
             sententia
             ,
          
           saith
           
             F.
             Creswell
          
           ,
           I
           suppose
           
           hee
           meanes
           in
           his
           owne
           Order
           ;
           and
           yet
           I
           must
           take
           heed
           what
           I
           say
           ,
           for
           
             Eudaemon
             Iohannes
          
           is
           very
           angry
           with
           
             Sr
             Edward
             Cooke
          
           for
           saying
           it
           is
           the
           Doctrine
           of
           the
           Iesuits
           .
           Doe
           they
           then
           deny
           it
           ?
           No
           surely
           ,
           
           but
           
             Non
             est
             Iesuitarum
             propria
          
           ,
           it
           is
           not
           theirs
           alone
           ,
           
             sed
             ut
             Garnettus
             respondit
             ,
             totius
             Ecclesiae
             ,
             &
             quidem
             ab
             antiquissimis
             temporibus
             consensione
             recepta
             Doctrina
             nostra
             est
             ,
          
           and
           there
           hee
           reckons
           up
           seven
           and
           twenty
           famous
           Authors
           of
           the
           same
           opinion
           .
           Creswell
           in
           his
           Philopater
           sayes
           as
           much
           ,
           if
           not
           more
           :
           
             Hinc
             etiam
             infert
             Vniversa
             Theologorum
             &
             Iuris
             consultorum
             Ecclesiasticorum
             Schola
             &
             est
             certum
          
           
           
             &
             de
             fide
             ,
             quemconque
             Principem
             Christianum
             si
             à
             religione
             Catbolicá
             manifestè
             deflexerit
             ,
             &
             alios
             avocare
             voluerit
             ,
             excidere
             statim
             omni
             potestate
             ac
             dignitate
             ex
             ipsà
             vi
             juris
             tum
             Humani
             tum
             Divini
             .
          
           You
           see
           how
           easily
           they
           swallow
           this
           great
           camell
           .
           Adde
           to
           this
           that
           Bellarmine
           himselfe
           prooves
           that
           the
           Popes
           temporall
           power
           ,
           or
           of
           disposing
           of
           Princes
           
           
           
           
           
           
           
           
           
           Kingdomes
           is
           a
           Catholique
           Doctrine
           ,
           for
           hee
           reckons
           
           up
           of
           this
           opinion
           ,
           one
           and
           twenty
           Italians
           ,
           fourteene
           French
           ,
           〈◊〉
           Germans
           ,
           seven
           English
           and
           Scotch
           ,
           nineteen
           Spaniards
           ,
           &
           these
           not
           
             è
             faece
             plebis
          
           ,
           but
           
             e
             〈◊〉
          
           ,
           all
           very
           famous
           and
           very
           leading
           Authors
           .
        
         
           You
           see
           it
           is
           good
           Divinity
           amongst
           them
           ,
           and
           I
           have
           made
           it
           good
           that
           it
           is
           a
           generall
           opinion
           received
           by
           all
           their
           Side
           if
           you
           will
           believe
           themselves
           and
           now
           let
           us
           see
           if
           it
           will
           passe
           for
           good
           Law
           as
           well
           as
           good
           Divinity
           .
        
         
           It
           is
           not
           for
           nothing
           that
           the
           Church
           of
           France
           protests
           against
           some
           of
           their
           received
           Canons
           ;
           if
           they
           did
           not
           I
           know
           not
           what
           would
           become
           of
           their
           Princes
           .
           Their
           Lillies
           may
           be
           to
           day
           ,
           and
           to
           morrow
           be
           cast
           into
           the
           oven
           ,
           if
           the
           Pope
           either
           call
           their
           Prince
           〈◊〉
           ,
           as
           he
           did
           Henry
           the
           fourth
           ,
           or
           Tyrant
           as
           Henry
           the
           third
           ,
           or
           unprofitable
           for
           the
           Church
           or
           Kingdome
           ,
           as
           he
           did
           King
           Childeric
           ,
           whom
           Pope
           
             〈◊〉
             ,
             de
             〈◊〉
          
           did
           depose
           for
           the
           same
           cause
           ,
           and
           inserted
           his
           act
           into
           the
           body
           of
           the
           
           Law
           as
           a
           precedent
           for
           the
           future
           ,
           
             quod
             etiam
             ex
             〈◊〉
             frequenti
             agit
             sancta
             Ecclesia
             ,
          
           it
           is
           impaled
           in
           a
           〈◊〉
           in
           the
           body
           of
           the
           Canon
           ,
           least
           deposition
           of
           Princes
           should
           be
           taken
           for
           newes
           .
           The
           law
           is
           cleere
           for
           matter
           of
           fact
           ;
           the
           lawfulnesse
           followes
           .
        
         
           [
           
             〈◊〉
             〈◊〉
             est
             auferri
             〈◊〉
             habent
             ,
          
           ]
           and
           this
           
           not
           only
           from
           a
           private
           man
           ,
           but
           even
           from
           Princes
           ,
           [
           
             nam
             qui
             in
             majore
             dignitate
             ,
             est
             plus
             punitur
          
           ]
           or
           
           take
           it
           if
           you
           please
           in
           more
           proper
           termes
           .
           [
           Dominus
           
           
             Papa
             Principem
             〈◊〉
             〈◊〉
             〈◊〉
             propter
             haeresim
             ,
          
           ]
           &
           so
           another
           may
           be
           chosen
           like
           the
           〈◊〉
           and
           〈◊〉
           in
           Poland
           ,
           just
           as
           if
           the
           King
           were
           dead
           ,
           
             〈◊〉
             per
             haeresim
             〈◊〉
             civiliter
             〈◊〉
             〈◊〉
             ,
          
           saith
           Simancha
           ,
           and
           that
           by
           vertue
           of
           a
           
           constitution
           of
           〈◊〉
           the
           ninth
           ,
           by
           which
           every
           man
           is
           freed
           from
           all
           duty
           ,
           homage
           ,
           allegeance
           or
           subordination
           whatsoever
           due
           to
           a
           Heretick
           ,
           whether
           due
           by
           a
           naturall
           ,
           civill
           ,
           or
           politicall
           right
           ;
           [
           
             aliquo
             pacto
             ,
             aut
             quâcunque
             firmitate
             vallatum
             .
          
           ]
           Et
           
             sic
             nota
          
           (
           saith
           the
           glosse
           )
           
             quod
             Papa
             potest
             absolvere
             Laicum
             de
             iuramento
             fidelitatis
             .
          
        
         
           I
           end
           those
           things
           with
           the
           attestation
           of
           Bellarmine
           ,
           
           
             Est
             res
             certa
             &
             〈◊〉
             at
             a
             〈◊〉
             〈◊〉
             maximum
             iustis
             de
             causis
             temporalibus
             indicare
             ,
             atque
             ipsos
             Temporales
             Principes
             aliquando
             deponere
             .
          
           And
           again
           that
           we
           may
           be
           sure
           to
           know
           of
           what
           nature
           this
           doctrine
           is
           ,
           he
           repeats
           it
           ;
           
             Sic
             igitur
             de
             potestate
             in
             Temporalibus
             quod
             ea
             sit
             in
             Papa
             non
             Opinio
             ,
             sed
             Certitudo
             apud
             Catholices
             est
             .
          
           And
           now
           let
           any
           man
           say
           if
           this
           be
           not
           a
           Catholike
           Doctrine
           ,
           and
           a
           likely
           antecedent
           to
           have
           Treason
           to
           be
           its
           consequent
           .
        
         
           But
           I
           fixe
           not
           here
           ,
           onely
           this
           ,
           it
           is
           plain
           that
           this
           proposition
           is
           no
           friend
           to
           Loyalty
           ;
           but
           that
           which
           followes
           is
           absolutely
           inconsistent
           with
           it
           ,
           in
           case
           our
           Prince
           be
           of
           a
           different
           perswafion
           in
           matters
           of
           Religion
           .
           For
           ,
        
         
           2
           It
           is
           not
           only
           lawfull
           to
           depose
           Princes
           that
           are
           hereticall
           ,
           but
           it
           is
           necessary
           ,
           and
           the
           Catholiks
           
           are
           bound
           to
           doe
           it
           
             sub
             mortali
          
           .
           I
           know
           not
           whether
           it
           be
           so
           generally
           ,
           I
           am
           sure
           it
           is
           as
           confidently
           taught
           as
           the
           former
           ,
           and
           by
           as
           great
           Doctors
           .
        
         
           
             〈◊〉
             〈◊〉
             erraret
             si
             admitteret
             aliquem
          
           
           
             Regem
             ,
             qui
             vellet
             impunè
             fovere
             quamlibet
             Sectam
             ,
             &
             〈◊〉
             〈◊〉
             .
          
           So
           Bellarmine
           .
           And
           again
           ,
           
             Non
             licet
             Christianis
             tolerare
             Regem
             haereticum
             ,
             si
             conetur
             pertrahere
             subditos
             ad
             suam
             haeresim
             .
          
           But
           F.
           
           Creswell
           puts
           the
           businesse
           home
           to
           purpose
           ,
           
             Certè
             non
             tantum
             licet
             ,
             sed
             summâ
             etiam
             iuris
             Divini
             necessitate
             ,
          
           
           
             ac
             praecepto
             ,
             imò
             conscientiae
             vinculo
             arctissimo
             ,
             &
             extremo
             animarum
             suarum
             periculo
             ac
             discrimine
             Christianis
             omnibus
             hoc
             ipsum
             incumbit
             ,
             si
             praestare
             rem
             possint
             .
          
           Vnder
           perill
           of
           their
           soules
           they
           must
           not
           suffer
           an
           hereticall
           Prince
           to
           reigne
           over
           them
           .
           
           
             Possunt
             &
             debent
             〈◊〉
             arcere
             ex
             hominum
             Christianorum
             dominatu
             ,
             ne
             alios
             inficiat
             &c.
             
          
        
         
           3
           He
           that
           saith
           Subjects
           may
           and
           are
           bound
           to
           depose
           their
           Princes
           ,
           and
           to
           drive
           them
           from
           all
           rule
           over
           Christians
           ,
           if
           they
           be
           able
           ,
           meanes
           something
           more
           :
           For
           what
           if
           the
           Prince
           resist
           still
           he
           is
           bound
           to
           depose
           him
           if
           he
           be
           able
           .
           How
           if
           the
           Prince
           make
           a
           〈◊〉
           The
           Catholike
           subject
           must
           doe
           his
           duty
           neverthelesse
           ,
           and
           warre
           too
           ,
           if
           he
           be
           able
           .
           He
           that
           〈◊〉
           he
           may
           wage
           a
           warre
           with
           his
           Prince
           ,
           I
           doubt
           not
           but
           thinks
           he
           may
           kill
           him
           ;
           and
           if
           the
           fortune
           of
           the
           warre
           lights
           so
           upon
           him
           ,
           the
           subject
           cannot
           be
           blamed
           ,
           for
           doing
           of
           his
           duty
           .
        
         
           It
           is
           plain
           that
           killing
           a
           Prince
           is
           a
           certain
           consequent
           of
           deposing
           him
           ,
           unlesse
           the
           Prince
           be
           bound
           
           in
           conscience
           to
           think
           himselfe
           a
           Heretick
           ,
           when
           the
           Pope
           declares
           him
           so
           ,
           and
           be
           likewise
           bound
           not
           to
           resist
           ,
           and
           besides
           all
           this
           will
           performe
           these
           his
           obligations
           ,
           and
           as
           certainly
           think
           himselfe
           hereticall
           ,
           and
           as
           really
           give
           over
           his
           Kingdome
           quietly
           ,
           as
           he
           is
           bound
           .
           For
           in
           case
           any
           of
           these
           should
           faile
           ,
           there
           can
           be
           but
           very
           sleder
           assurance
           of
           his
           life
           .
           I
           would
           be
           loth
           to
           obtrude
           upon
           men
           the
           odious
           consequences
           of
           their
           opinions
           ,
           or
           to
           make
           any
           thing
           worse
           which
           is
           capable
           of
           a
           fairer
           construction
           ;
           but
           I
           crave
           pardon
           in
           this
           particular
           ,
           the
           life
           of
           Princes
           is
           sacred
           ,
           and
           is
           not
           to
           be
           violated
           so
           much
           as
           in
           thought
           ,
           or
           by
           the
           most
           remote
           consequence
           of
           a
           publike
           doctrine
           :
           But
           here
           indeed
           it
           is
           so
           immediate
           and
           naturall
           a
           consequent
           of
           the
           former
           that
           it
           must
           not
           be
           dissembled
           .
           But
           what
           shall
           we
           think
           if
           even
           this
           blasphemy
           be
           taught
           
             in
             terminis
          
           ?
           See
           this
           too
           .
        
         
           In
           the
           yeare
           1407.
           when
           the
           Duke
           of
           Orleans
           had
           been
           slaine
           by
           Iohn
           of
           Burgundy
           ,
           and
           the
           fact
           notorious
           beyond
           a
           possibility
           of
           conccalement
           ,
           he
           thought
           it
           his
           best
           way
           to
           imploy
           his
           Chaplaine
           to
           justify
           the
           act
           ,
           pretending
           that
           Orleans
           was
           a
           Tyrant
           .
           This
           stood
           him
           in
           small
           stead
           ;
           for
           by
           the
           procurement
           of
           Gerson
           ,
           it
           was
           decreed
           in
           the
           Councell
           of
           Constance
           ,
           that
           Tyranny
           was
           no
           sufficient
           cause
           for
           a
           man
           to
           kill
           a
           Prince
           .
           But
           yet
           I
           finde
           that
           even
           this
           decree
           will
           not
           stand
           Princes
           in
           much
           stead
           .
           First
           ,
           because
           the
           decree
           runnes
           [
           
             ut
             nemo
             privatâ
             Authoritate
             &c.
          
           ]
           but
           if
           the
           Pope
           commands
           it
           ,
           then
           it
           is
           
             Iudicium
             publicum
          
           ,
           and
           so
           they
           are
           never
           the
           
           more
           secure
           for
           all
           this
           .
           Secondly
           ,
           because
           〈◊〉
           tels
           us
           ,
           that
           this
           Decree
           is
           nothing
           .
           
             〈◊〉
             id
             decretum
             (
             Concilij
             〈◊〉
             )
             Romano
             Pontifici
             Martino
          
           
           
             quinto
             probatum
             non
             invenio
             ,
             non
             Eugenio
             〈◊〉
             Successoribus
             ,
             quorum
             〈◊〉
             〈◊〉
             Ecclesiasticorum
             sanctitas
             stat
             .
          
           Thirdly
           ,
           because
           though
           the
           Councell
           had
           forbidden
           killing
           of
           Tyrannical
           Princes
           even
           by
           publique
           authority
           ,
           though
           this
           Decree
           had
           beene
           confirmed
           by
           the
           Pope
           ,
           which
           yet
           it
           was
           not
           ,
           yet
           Princes
           are
           never
           the
           more
           secure
           if
           they
           be
           convict
           of
           Heresy
           ,
           and
           therefore
           let
           them
           but
           adde
           Heresy
           to
           their
           Tyranny
           ,
           and
           this
           Councell
           
             Non
             obstante
          
           they
           may
           be
           killed
           by
           any
           man
           ;
           for
           so
           it
           is
           determin'd
           in
           an
           Apology
           made
           for
           
             Chastel
             ,
             Licitum
          
           
           
             esse
             privatis
             &
             singulis
             Reges
             &
             Principes
             Hareseos
             &
             Tyrannidis
             condemnatos
             occidere
             ,
             non
             obstante
             Decreto
             Concilij
             Constantiensis
          
           ;
           And
           the
           Author
           of
           the
           Book
           
             de
             iustâ
             abdicatione
             Henrici
          
           .
           3.
           affirmes
           it
           not
           only
           lawfull
           but
           meritorious
           .
        
         
           How
           much
           lesse
           then
           this
           is
           that
           of
           Bellarmine
           ?
           
           
             Si
             obsint
             fini
             Spirituali
             ,
             Spiritualis
             potestas
             potest
             &
             debet
             coercere
             Temporalem
             ,
             omni
             ratione
             ac
             viâ
             .
          
           If
           omniratione
           ,
           then
           this
           of
           killing
           him
           in
           case
           of
           necessity
           or
           greater
           convenience
           ,
           must
           not
           be
           excluded
           .
           But
           to
           confesse
           the
           businesse
           openly
           and
           freely
           ;
           It
           is
           knowne
           that
           either
           the
           Consent
           of
           the
           people
           ,
           or
           the
           Sentence
           of
           the
           Pope
           ,
           or
           Consent
           of
           learned
           men
           is
           with
           them
           held
           to
           be
           a
           
             publicum
             〈◊〉
          
           ,
           and
           sufficient
           to
           sentence
           a
           Prince
           and
           convict
           him
           of
           Heresy
           or
           Tyranny
           .
           That
           opinion
           which
           
           makes
           the
           people
           Iudge
           is
           very
           rare
           amongst
           them
           but
           almost
           generally
           exploded
           ,
           that
           opinion
           which
           
           makes
           the
           learned
           to
           be
           their
           Iudge
           is
           I
           thinke
           proper
           to
           Mariana
           or
           to
           a
           few
           more
           with
           him
           ,
           but
           that
           the
           sentence
           of
           the
           Pope
           is
           a
           sufficient
           conviction
           of
           him
           ,
           and
           a
           compleate
           〈◊〉
           act
           ,
           is
           the
           most
           Catholique
           opinion
           on
           that
           Side
           ,
           as
           I
           shall
           shew
           anon
           .
           Now
           whether
           the
           Pope
           ,
           or
           learned
           men
           ,
           or
           the
           people
           be
           to
           passe
           this
           sentence
           upon
           the
           Prince
           ,
           it
           is
           plaine
           that
           it
           is
           an
           Vniversall
           Doctrine
           amongst
           them
           that
           after
           this
           sentence
           (
           whosesoever
           it
           be
           )
           it
           is
           then
           without
           Question
           lawfull
           to
           kill
           him
           ,
           and
           the
           most
           that
           ever
           they
           say
           is
           ,
           that
           it
           is
           indeed
           not
           lawfull
           to
           kill
           a
           King
           ,
           not
           lawfull
           for
           a
           private
           man
           ,
           of
           his
           owne
           head
           ,
           without
           the
           publike
           sentence
           of
           his
           Iudge
           ,
           but
           when
           this
           Iudge
           (
           whom
           they
           affirme
           to
           be
           the
           Pope
           )
           hath
           passed
           his
           sentence
           ,
           then
           they
           doubt
           not
           of
           its
           being
           lawfull
           .
           That
           I
           say
           true
           I
           appeale
           to
           a
           
             Gregory
             de
             Valentia
          
           ,
           a
           Tolet
           ,
           a
           Bellarmine
           ,
           d
           Suarez
           ,
           e
           Salmeron
           ,
           f
           Serarius
           ,
           g
           Molina
           ,
           h
           
             〈◊〉
             Sà
          
           ,
           i
           〈◊〉
           ,
           k
           
             Martinus
             〈◊〉
          
           ,
           l
           Lessius
           ,
           m
           Gretser
           ,
           n
           〈◊〉
           ,
           o
           
             〈◊〉
             Heissius
          
           ,
           p
           〈◊〉
           ,
           q
           
             〈◊〉
             Iohannes
          
           ,
           r
           Salianus
           ,
           s
           Filliucius
           ,
           t
           
             Adam
             Tanner
          
           ,
           and
           their
           great
           u
           
             Thomas
             Aquinas
          
           .
        
         
           All
           these
           and
           many
           more
           that
           I
           have
           seene
           teach
           the
           lawfulnesse
           of
           killing
           Kings
           after
           publike
           sentence
           ,
           
           and
           then
           to
           beautify
           the
           matter
           professe
           that
           they
           deny
           the
           lawfulnesse
           of
           Regicidium
           ,
           by
           a
           private
           authority
           .
           For
           if
           the
           Pope
           sentence
           him
           then
           he
           is
           no
           longer
           a
           King
           ,
           and
           so
           the
           killing
           of
           him
           is
           not
           Regicidium
           ,
           and
           if
           any
           man
           doth
           kill
           him
           after
           such
           sentence
           ,
           then
           he
           kills
           him
           not
           
             privatâ
             Authoritate
          
           ,
           or
           
             〈◊〉
             judicio
             publico
          
           ,
           which
           is
           all
           they
           affirm
           to
           be
           unlawfull
           .
        
         
           And
           thus
           they
           hope
           to
           stop
           the
           clamour
           of
           the
           world
           against
           them
           ,
           yet
           to
           have
           their
           opinions
           stand
           intire
           ,
           the
           way
           to
           their
           owne
           ends
           fair
           ,
           but
           the
           Prince
           no
           jot
           the
           more
           secure
           of
           his
           life
           .
           I
           doe
           them
           no
           wrong
           ,
           I
           appeale
           to
           the
           Authors
           themselves
           ,
           thereI
           will
           be
           tryed
           .
           For
           that
           either
           the
           People
           ,
           or
           that
           a
           Company
           of
           learned
           men
           ,
           or
           to
           be
           sure
           the
           Pope
           may
           license
           a
           man
           to
           kill
           the
           King
           ,
           they
           speake
           it
           with
           one
           voyce
           ,
           and
           tongue
           .
           And
           now
           after
           all
           this
           we
           may
           better
           guesse
           what
           manner
           of
           counsell
           or
           
           threatning
           (
           for
           I
           know
           not
           which
           to
           call
           it
           )
           that
           was
           which
           Bellarmine
           gave
           sometimes
           to
           K.
           Iames
           of
           B.
           M.
           
             Si
             securus
             regnare
             velit
             Rex
             ,
             si
             vitae
             suae
             &
             suorum
             consulere
             cupiat
             ,
             sinat
             Catholicos
             frui
             religione
             suâ
             !
          
           If
           this
           be
           good
           counsell
           ,
           then
           in
           case
           the
           Catholiques
           were
           hindred
           from
           the
           free
           profession
           of
           their
           Religion
           ,
           at
           the
           best
           it
           was
           full
           of
           danger
           if
           not
           certaine
           ruine
           .
           But
           I
           will
           no
           more
           rake
           this
           Augaean
           Stable
           ,
           in
           my
           first
           Part
           I
           shewed
           it
           was
           too
           Catholique
           a
           Doctrine
           ,
           and
           too
           much
           practis'd
           by
           the
           great
           Cisalpine
           Prelate
           .
           I
           adde
           no
           more
           ,
           least
           truth
           it selfe
           should
           blush
           ,
           fearing
           to
           become
           incredible
           .
        
         
         
           Now
           if
           we
           put
           all
           these
           things
           together
           ,
           and
           then
           we
           should
           prove
           to
           be
           〈◊〉
           in
           their
           account
           ,
           we
           are
           in
           a
           faire
           case
           both
           Prince
           and
           people
           ,
           if
           wee
           can
           but
           gusse
           rightly
           at
           this
           wee
           shall
           need
           I
           thinke
           to
           looke
           no
           further
           why
           fire
           was
           called
           for
           to
           consume
           both
           our
           King
           and
           Country
           ,
           nor
           why
           we
           may
           feare
           it
           another
           time
           .
        
         
           The
           Author
           of
           the
           
             Epistle
             of
             comfort
             to
             the
             Catholiques
             in
             prison
          
           printed
           by
           authority
           in
           the
           year
           of
           the
           Powder
           Treason
           ,
           is
           very
           earnest
           to
           perswade
           his
           Catholiques
           not
           to
           come
           to
           our
           Churches
           or
           communicate
           with
           us
           in
           any
           part
           of
           our
           divine
           service
           ,
           affrighting
           them
           with
           the
           strange
           terriculamenta
           of
           halfe
           Christians
           ,
           Hypocrites
           ,
           Denyers
           of
           Christ
           ,
           in
           case
           they
           joyn'd
           with
           us
           in
           our
           Liturgy
           .
           Strange
           affrightments
           these
           yet
           not
           much
           more
           then
           what
           is
           
           true
           if
           they
           esteeme
           us
           Heretiques
           .
           For
           if
           they
           thinke
           us
           so
           ,
           we
           are
           so
           to
           them
           ,
           and
           they
           communicating
           with
           us
           doe
           as
           much
           sinne
           ,
           as
           if
           wee
           were
           so
           indeed
           .
        
         
           But
           if
           wee
           be
           not
           Heretiques
           what
           need
           all
           this
           stirr
           
             permissu
             Superiorum
          
           .
           the
           Counsell
           of
           Recusancy
           was
           unreasonable
           ,
           dangerous
           ,
           schismaticall
           ,
           and
           as
           the
           case
           then
           stood
           ,
           very
           imprudent
           .
           In
           charity
           to
           their
           discretion
           wee
           cannot
           but
           thinke
           them
           uncharitable
           in
           their
           opinion
           of
           us
           .
        
         
           But
           there
           is
           no
           need
           we
           should
           dispute
           ourselves
           into
           a
           conjecture
           ,
           themselves
           speake
           out
           and
           plaine
           enough
           .
           Heare
           Ballarmine
           under
           the
           visor
           of
           Tortus
           ,
           
           affirming
           that
           the
           Kings
           Edict
           commanded
           the
           Catholiques
           ,
           
           to
           goe
           to
           Heretiques
           Churches
           ,
           speaking
           of
           ours
           But
           more
           plaine
           is
           that
           of
           Champ
           the
           Sorbonist
           
           
             in
             his
             Treatise
             of
             Vocation
             of
             Bishops
             .
             Therefore
             as
             Arrianisme
             is
             a
             condemn'd
             Heresy
             ,
             &
             the
             Professors
             thereof
             be
             Heretiques
             ,
             sa
             likewiseis
             Protestantisme
             a
             condemn'd
             Heresy
             ,
             and
             those
             that
             Professe
             it
             be
             also
             Heretiques
             .
          
        
         
           By
           this
           time
           wee
           see
           too
           plainly
           that
           the
           state
           of
           Protestant
           Princes
           is
           full
           of
           danger
           where
           these
           men
           have
           to
           doe
           .
           They
           may
           be
           deposed
           and
           expelled
           from
           the
           Government
           of
           their
           Kingdomes
           ,
           they
           must
           be
           deposed
           by
           the
           Catholiques
           under
           perill
           of
           their
           soules
           ,
           it
           may
           be
           done
           any
           way
           that
           is
           most
           convenient
           ,
           they
           may
           be
           rebelled
           against
           ,
           fought
           with
           ,
           slaine
           .
           For
           all
           this
           ,
           it
           were
           some
           ease
           ,
           if
           here
           we
           might
           fixe
           a
           〈◊〉
           .
           For
           perhaps
           these
           Princes
           might
           put
           in
           a
           〈◊〉
           for
           themselves
           ,
           and
           goe
           neere
           to
           prove
           themselves
           to
           be
           no
           Heretiques
           .
           All'sone
           ,
           for
           though
           they
           doe
           ,
           yet
           unlesse
           they
           can
           perswade
           his
           Holinesse
           not
           to
           judge
           them
           so
           ,
           or
           declare
           them
           Heretiques
           ,
           all
           is
           to
           no
           purprse
           ,
           for
           to
           him
           they
           must
           stand
           or
           fall
           .
           
             Namiudicare
             an
             Rex
             pertrahat
             ad
             haresim
             〈◊〉
             pertinet
             ad
             Pontificem
             .
          
           So
           Bellarmine
           They
           need
           not
           stay
           till
           his
           Heresy
           be
           of
           it selfe
           manifest
           ,
           he
           is
           then
           to
           be
           us'd
           like
           a
           Heretique
           
             when
             by
             the
             rope
             of
             Rome
             he
             shall
             be
             judg'd
             Hereticall
             .
          
        
         
           But
           what
           matter
           is
           it
           if
           the
           Pope
           be
           judge
           ,
           for
           if
           they
           may
           be
           deposed
           ,
           as
           good
           he
           as
           any
           else
           .
           What
           greivance
           then
           ,
           can
           this
           be
           to
           the
           state
           of
           Princes
           more
           then
           the
           former
           ?
           Yes
           ,
           very
           much
           .
           1.
           
           Because
           
           the
           Pope
           by
           his
           order
           to
           spiritualls
           may
           take
           away
           Kingdomes
           upon
           more
           pretences
           then
           actuall
           heresy
           .
           It
           is
           a
           large
           title
           ,
           and
           may
           doe
           any
           thing
           .
           Bellarmine
           
           expresses
           it
           handsomely
           ,
           and
           it
           is
           the
           doctrine
           of
           their
           great
           
             Aquinas
             .
             The
             Pope
          
           (
           saith
           he
           )
           by
           
           
             his
             Spirituall
             power
             may
             dispose
             of
             the
             Temporalties
             of
             all
             the
             Christians
             in
             the
             World
             ,
             when
             it
             is
             requisite
             to
             the
             end
             of
             the
             Spirituall
             power
             .
          
           The
           words
           are
           plain
           that
           he
           may
           doe
           it
           for
           his
           own
           ends
           (
           for
           his
           is
           the
           
             Spirituall
             power
          
           )
           that
           is
           ,
           for
           the
           advancement
           of
           the
           
             See
             〈◊〉
          
           ,
           and
           thus
           (
           to
           be
           sure
           )
           he
           did
           actually
           wish
           
             Frederick
             Barbarossa
             ,
             Iohn
          
           of
           Navarre
           ,
           the
           Earle
           of
           Tholouse
           ,
           and
           our
           own
           King
           Iohn
           .
           2.
           
           The
           Pope
           pretends
           to
           a
           power
           that
           to
           avoid
           the
           probable
           danger
           of
           the
           increase
           of
           heresy
           he
           may
           take
           away
           a
           Territory
           from
           the
           right
           owner
           ,
           as
           is
           reported
           by
           the
           Cardinall
           D'Ossat
           ,
           and
           this
           is
           soon
           pretended
           ,
           for
           who
           is
           there
           that
           cannot
           make
           probabilities
           ,
           especially
           when
           a
           Kingdome
           is
           at
           stake
           ?
           3.
           
           We
           finde
           examples
           that
           the
           Pope
           hath
           excommunicate
           Princes
           ,
           and
           declar'd
           them
           hereticks
           when
           all
           the
           heresy
           hath
           been
           a
           not
           laying
           their
           crownes
           at
           the
           feet
           of
           
             S.
             Peter
          
           .
           The
           case
           of
           Lewis
           the
           fourth
           is
           every
           where
           known
           ,
           whom
           Iohn
           the
           twenty
           third
           Excommunicated
           .
           Platina
           tels
           the
           reason
           .
           He
           called
           himselfe
           
           Emperour
           without
           the
           Popes
           leave
           ,
           and
           aided
           the
           〈◊〉
           deputies
           to
           recover
           Millaine
           .
           Doubtlesse
           a
           most
           damnable
           and
           fundamentall
           heresy
           .
           4.
           
           How
           if
           it
           proves
           in
           the
           Popes
           account
           to
           be
           a
           heresy
           to
           defend
           the
           immediat
           right
           of
           Princes
           to
           their
           Kingtholiques
           ,
           
           
           
           
           
           
           
           
           
           dependant
           only
           on
           God
           ,
           not
           on
           the
           
             See
             〈◊〉
          
           If
           this
           be
           no
           heresy
           ,
           nor
           like
           heresy
           to
           say
           it
           ,
           I
           would
           faine
           learn
           the
           meaning
           of
           Baronius
           concerning
           the
           book
           of
           
             Iohannes
             de
             Roa
          
           ,
           who
           sometimes
           had
           been
           a
           Iesuit
           ,
           but
           then
           chang'd
           his
           order
           ,
           and
           
           became
           〈◊〉
           ,
           saying
           ,
           
             it
             was
             sentenc'd
             to
             the
             fire
             before
             it
             had
             escaped
             the
             presse
             .
          
           And
           good
           reason
           ,
           
             Nihil
             enim
             tale
             à
             Patribus
             societatis
             didicit
             .
          
           Good
           men
           ,
           they
           never
           taught
           him
           any
           such
           doctrine
           as
           is
           contained
           in
           that
           pestilent
           book
           ,
           
             de
             iuribus
             principalibus
             defendendis
             &
             moderandis
             iustè
             .
          
           Now
           if
           this
           be
           heresy
           or
           like
           it
           ,
           to
           preach
           such
           a
           Doctrine
           ,
           then
           likely
           it
           will
           be
           judg'd
           heresy
           in
           Princes
           to
           doe
           so
           ,
           that
           is
           ,
           to
           hold
           their
           crownes
           without
           acknowledgment
           of
           subordination
           to
           S.
           Peters
           chaire
           .
           And
           if
           it
           be
           not
           heresy
           to
           doe
           so
           ,
           it
           is
           in
           their
           account
           as
           bad
           ,
           for
           so
           the
           Iesuits
           in
           their
           
             Veritas
             defensa
          
           against
           the
           Action
           of
           Arnald
           the
           Advocate
           affirme
           
             in
             terminis
          
           ,
           that
           the
           actions
           of
           some
           Kings
           of
           France
           against
           the
           Pope
           in
           defence
           of
           their
           Regalties
           ,
           were
           but
           
             examples
             of
             rebellion
             ,
             and
             spots
             to
             disgrace
             the
             purity
             of
             the
             French
             Lillies
             .
          
           5.
           
           Put
           case
           the
           Pope
           should
           chance
           to
           mistake
           in
           his
           sentence
           against
           a
           Prince
           ,
           for
           the
           cause
           of
           heresy
           ,
           yet
           for
           all
           this
           mistake
           ,
           he
           can
           secure
           any
           man
           to
           take
           away
           the
           Princes
           life
           or
           Kingdome
           .
           His
           Lawyers
           will
           be
           his
           security
           for
           this
           point
           .
           For
           although
           in
           this
           case
           ,
           the
           deposition
           of
           the
           Prince
           should
           be
           ,
           and
           be
           acknowledged
           to
           be
           against
           Gods
           law
           ,
           the
           Prince
           being
           neither
           Tyrant
           nor
           heretick
           ,
           yet
           his
           Holinesse
           commanding
           it
           ,
           
           takes
           away
           the
           unlawfulnesse
           of
           it
           ,
           by
           his
           dispensation
           .
           So
           
             D.
             Marta
          
           ,
           and
           for
           this
           doctrine
           he
           
           quotes
           
             Hostiensis
             ,
             Felinus
             ,
             Cratus
          
           ,
           the
           Abbat
           ,
           the
           
             Arch
             bishop
             of
             Florence
             ,
             Ancharanus
             ,
             Iohannes
             Andreas
             ,
             Laurentius
             de
             Pinu
             ,
          
           and
           some
           others
           .
           Indeed
           his
           Divines
           deny
           this
           ,
           
             sed
             contrarium
             〈◊〉
             observatur
          
           ,
           
           as
           it
           's
           very
           well
           observed
           by
           the
           same
           Doctor
           ,
           for
           he
           brings
           the
           practise
           &
           example
           of
           Pope
           Martin
           the
           fifth
           ,
           Iulius
           the
           second
           ,
           Celestine
           the
           third
           ,
           Alexander
           the
           third
           ,
           and
           
             Sixtus
             quintus
          
           ,
           all
           which
           dispensed
           in
           cases
           acknowledged
           to
           be
           expressely
           against
           Gods
           law
           .
           6.
           
           Lastly
           .
           How
           if
           the
           Pope
           should
           lay
           a
           claime
           to
           all
           the
           Kingdomes
           of
           the
           world
           ,
           as
           belonging
           to
           S.
           Peters
           patrimony
           by
           right
           of
           spirituall
           preheminence
           ?
           I
           know
           no
           great
           security
           we
           have
           to
           the
           contrary
           .
           For
           first
           ,
           It
           is
           known
           he
           hath
           claimed
           the
           Kingdome
           of
           England
           ,
           as
           feudatary
           to
           the
           
           
             See
             Apostolike
          
           .
           Which
           when
           I
           considered
           I
           wondred
           not
           at
           that
           new
           and
           insolent
           title
           which
           Mosconius
           gives
           his
           Holinesse
           of
           
             Desensor
             fidei
          
           .
           He
           might
           have
           added
           the
           title
           of
           
             Rex
             Catholicus
          
           ,
           &
           Christianisstmus
           .
           For
           D.
           Marta
           in
           his
           treatise
           of
           Iurisdiction
           ,
           which
           he
           dedicated
           to
           
             Paulus
             quintus
          
           ,
           hath
           that
           for
           an
           argumēt
           why
           he
           dedicated
           his
           Book
           to
           him
           ,
           because
           ,
           for
           sooth
           the
           Pope
           is
           the
           only
           Monarch
           of
           the
           World.
           But
           of
           greater
           authority
           is
           that
           of
           
             Thomas
             Aquinas
          
           affirming
           ,
           
           the
           Pope
           to
           be
           the
           verticall
           top
           of
           all
           power
           Ecclesiasticall
           
           
           
           and
           Civill
           .
           So
           that
           now
           it
           may
           be
           true
           which
           the
           Bishop
           of
           Patara
           told
           the
           Emperor
           ,
           in
           behalfe
           of
           Pope
           
             Sylverius
             .
             Multos
             esse
             Reges
             ,
             sed
             nullum
          
           
           
             talem
             ,
             qualis
             ille
             ,
             qui
             est
             Papa
             super
             Ecclesiam
             Mundi
             totius
             .
          
        
         
           For
           these
           reasons
           I
           think
           it
           is
           true
           enough
           that
           the
           constituting
           the
           Pope
           the
           judge
           of
           Princes
           in
           the
           matter
           of
           deposition
           ,
           is
           of
           more
           danger
           then
           the
           thing
           it selfe
           .
           The
           summe
           is
           this
           .
           However
           schisme
           or
           heresy
           may
           be
           pretended
           ,
           yet
           it
           is
           but
           during
           the
           Popes
           pleasure
           that
           Kings
           or
           subjects
           shall
           remain
           firme
           in
           their
           mutuall
           necessitude
           .
           For
           if
           our
           Prince
           bee
           but
           excommunicate
           or
           declar'd
           heretick
           ,
           then
           to
           be
           a
           good
           subject
           will
           be
           accounted
           no
           better
           then
           irreligion
           and
           Anti-Catholicisme
           .
           If
           the
           conclusion
           be
           too
           hard
           and
           intolerable
           then
           so
           are
           the
           Premises
           ,
           and
           yet
           they
           passe
           for
           good
           Catholike
           doctrine
           among
           themselves
           .
        
         
           But
           if
           truly
           and
           
             ex
             animo
          
           they
           are
           otherwise
           affected
           ,
           they
           should
           doe
           well
           to
           unsay
           what
           hath
           been
           said
           ,
           and
           declare
           themselves
           by
           publique
           authority
           against
           such
           doctrines
           .
           And
           say
           whether
           or
           no
           their
           determinations
           shall
           be
           
             de
             fide
          
           ?
           If
           they
           be
           ,
           then
           all
           those
           famous
           Catholique
           Doctors
           ,
           
             Thomas
             Aquinas
             ,
             Bellarmine
             ,
             Creswell
             ,
             Mariana
             ,
             Emanuel
             Sà
             ,
             &c.
          
           are
           heretiques
           ,
           and
           their
           Canons
           teach
           heresy
           ,
           and
           Many
           of
           their
           Popes
           to
           be
           condemn'd
           as
           hereticall
           ,
           for
           practising
           and
           teaching
           deposition
           of
           Princes
           by
           an
           authority
           usurp't
           against
           ,
           and
           in
           prejudice
           of
           the
           Christian
           faith
           .
           But
           if
           their
           answers
           be
           not
           
             de
             fide
          
           ,
           
           then
           they
           had
           as
           good
           say
           nothing
           ,
           for
           the
           danger
           is
           not
           at
           all
           decreased
           ,
           because
           if
           there
           be
           Doctors
           on
           both
           sides
           by
           their
           own
           *
           assertion
           they
           may
           without
           sinne
           follow
           either
           ,
           but
           yet
           more
           safely
           if
           they
           follow
           the
           most
           received
           and
           the
           most
           authorized
           ,
           and
           whether
           this
           rule
           will
           lead
           them
           ,
           I
           will
           be
           judg'd
           by
           any
           man
           that
           hath
           considered
           the
           premises
           .
           Briefly
           either
           this
           thing
           must
           remain
           in
           the
           same
           state
           it
           is
           ,
           and
           our
           Princes
           still
           expos'd
           to
           so
           extream
           hazards
           ,
           or
           else
           let
           his
           Holinesse
           seat
           himselfe
           in
           his
           chaire
           ,
           condemne
           these
           doctrines
           ,
           vow
           against
           their
           future
           practise
           ,
           limit
           his
           
             ordo
             ad
             spiritualia
          
           ,
           containe
           himselfe
           within
           the
           limits
           of
           causes
           directly
           and
           meerely
           Ecclesiasticall
           ,
           disclaime
           all
           power
           ,
           so
           much
           as
           indirect
           over
           Princes
           temporalls
           ,
           and
           all
           this
           with
           an
           intent
           to
           oblige
           all
           Christendome
           .
           Which
           when
           I
           see
           done
           ,
           I
           shall
           be
           most
           ready
           to
           believe
           that
           nothing
           in
           Popery
           ,
           doth
           either
           directly
           or
           by
           a
           necessary
           consequence
           destroy
           Loyalty
           to
           our
           lawfull
           Prince
           ,
           but
           not
           till
           then
           ,
           having
           so
           much
           evidence
           to
           the
           contrary
           .
        
         
           Thus
           much
           was
           occasion'd
           by
           consideration
           of
           the
           cause
           of
           the
           Disciples
           Quaere
           which
           was
           when
           they
           saw
           this
           ,
           that
           their
           L.
           and
           M.
           for
           his
           difference
           in
           Religion
           was
           turned
           forth
           of
           doores
           ,
           which
           when
           they
           saw
           ,
        
         
           
             They
             said
             Lord
          
           ]
           It
           was
           well
           they
           ask'd
           at
           all
           ,
           and
           would
           not
           too
           hastily
           act
           what
           they
           too
           suddēly
           had
           intended
           ,
           but
           it
           was
           better
           that
           they
           ask'd
           Christ
           ,
           it
           had
           been
           the
           best
           warrant
           they
           could
           have
           had
           ,
           could
           
           they
           have
           obtain'd
           but
           a
           
             Magister
             dixit
          
           .
           But
           this
           was
           not
           likely
           ,
           it
           was
           too
           strange
           a
           Question
           to
           aske
           of
           such
           a
           Mr.
           
             A
             Magistre
             〈◊〉
             〈◊〉
             crudelitatis
          
           ?
           Nothing
           could
           have
           come
           more
           crosse
           to
           his
           disposition
           .
           His
           spirit
           never
           was
           addicted
           to
           blood
           ,
           unlesse
           it
           were
           to
           shed
           his
           owne
           .
           Hee
           was
           a
           Prince
           of
           peace
           and
           set
           forth
           to
           us
           by
           all
           the
           Symboles
           of
           peace
           and
           gentlenesse
           ,
           as
           of
           a
           
             sheepe
             ,
             a
             lambe
             ,
             a
             hen
             ,
          
           a
           gentle
           twining
           vine
           ,
           the
           
             healing
             〈◊〉
          
           .
           and
           is
           it
           likely
           that
           such
           a
           one
           should
           give
           his
           placet
           to
           the
           utter
           ruine
           of
           a
           company
           of
           poore
           Villagers
           for
           denying
           him
           a
           nights
           lodging
           moved
           thereto
           by
           the
           foregoing
           scandall
           of
           a
           Schisme
           ?
           Hee
           knew
           better
           what
           it
           cost
           to
           redeem
           aman
           ,
           and
           to
           save
           his
           life
           from
           destruction
           then
           to
           bee
           so
           hasty
           for
           his
           ruine
           .
           And
           if
           the
           Fathers
           Confessors
           who
           were
           to
           answere
           the
           Question
           of
           the
           day
           had
           but
           reflected
           upon
           this
           Gospell
           ,
           they
           might
           have
           informed
           their
           penitents
           better
           then
           to
           have
           engaged
           them
           upon
           such
           Antichristian
           ,
           and
           Treasonable
           practises
           ,
           as
           to
           destroy
           an
           assembly
           of
           Christians
           ,
           as
           to
           depose
           or
           kill
           a
           King.
           
        
         
           It
           is
           the
           proper
           cognisance
           of
           Mahumetanisme
           ,
           by
           fire
           and
           sword
           to
           maintain
           their
           cause
           ,
           and
           to
           propagate
           their
           Religion
           ,
           by
           ruine
           of
           Princes
           and
           conquering
           their
           Kingdomes
           .
           But
           it
           is
           the
           excellency
           of
           Christianity
           ,
           that
           by
           humility
           and
           obedience
           it
           made
           Princes
           tributary
           to
           our
           Deare
           Master
           ,
           and
           homagers
           to
           his
           Kingdome
           .
           When
           Valentinian
           sent
           Calligonus
           his
           Chamberlaine
           to
           
             S.
             Ambrose
          
           to
           threaten
           
           him
           from
           his
           faith
           ,
           his
           answer
           was
           ,
           
             Deus
             permittit
             tibi
             ut
             impleas
             quod
             minaris
             .
             Ego
             patiar
             ,
             quod
             est
             Episcopi
             ,
             〈◊〉
             facies
             quod
             est
             spadonis
             .
          
           He
           did
           not
           stirre
           up
           the
           numerous
           people
           of
           his
           Diocesse
           to
           rebell
           against
           the
           Emperour
           ,
           or
           depose
           him
           ,
           imployed
           no
           agent
           in
           his
           Court
           to
           undermine
           his
           security
           ,
           nor
           assasine
           to
           take
           his
           life
           .
           He
           and
           the
           rest
           of
           those
           good
           Fathers
           ,
           would
           not
           have
           lost
           their
           possibility
           of
           being
           Martyrs
           ,
           for
           the
           world
           ,
           unlesse
           it
           were
           by
           perswading
           the
           Emperours
           to
           the
           Christian
           faith
           .
           
             Wee
             pray
             for
             all
             our
             Governours
             ,
             that
             they
             might
             have
             long
             life
             ,
             a
             secure
             government
             ,
             a
             safe
             house
             ,
             strong
             armies
             ,
             good
             subjects
             ,
             quiet
             world
             .
          
           So
           〈◊〉
           .
           
        
         
           I
           had
           thought
           that
           the
           Doctrine
           and
           example
           of
           our
           B.
           Saviour
           ,
           the
           practise
           Apostolicall
           and
           primitive
           ,
           had
           beene
           tyes
           enough
           to
           keep
           us
           in
           our
           obedience
           to
           God
           and
           the
           King
           ,
           and
           in
           Christian
           charity
           to
           all
           ,
           but
           I
           finde
           that
           all
           these
           precepts
           come
           to
           nothing
           ,
           for
           the
           Apostles
           and
           primitive
           Christians
           did
           not
           actually
           depose
           Kings
           ,
           nor
           alter
           states
           ,
           nor
           call
           for
           fire
           to
           consume
           their
           enemies
           :
           not
           because
           it
           was
           simply
           unlawfull
           so
           to
           doe
           ,
           or
           any
           way
           adverse
           to
           the
           precepts
           of
           Christ
           ,
           but
           because
           they
           wanted
           Power
           .
           So
           
             Bellarmine
             :
             The
             Church
             gave
          
           
           
             leave
             that
             the
             faithfull
             should
             obey
             Iulian
             ,
             because
             then
             they
             wanted
             forces
             .
          
           And
           
             F.
             Creswell
          
           is
           very
           confident
           of
           the
           businesse
           ,
           
             They
             might
             without
             all
             Question
             have
          
           
           
             appointed
             to
             themselves
             other
             Kings
             and
             Princes
             ,
             if
             the
             Christians
             had
             beene
             strong
             enough
             to
             bring
             their
             intendments
             to
             passe
             .
          
           But
           because
           they
           could
           not
           ,
           
           
           
           
           
           
           
           
           
           therefore
           it
           was
           not
           lawfull
           for
           them
           to
           goe
           about
           it
           ,
           nor
           is
           it
           for
           us
           in
           the
           same
           case
           ,
           
             especially
             if
             the
             Prince
             hath
             quiet
             possession
             ,
             and
             a
             strong
             guard
             about
             him
             ,
             then
             by
             no
             meanes
             is
             it
             lawfull
             for
             a
             single
             man
             by
          
           
           
             then
             by
             no
             meanes
             is
             it
             lawfull
             for
             a
             single
             man
             by
             his
             owne
             authority
             to
             assault
             his
             Prince
             that
             rules
             Tyrannically
             .
             So
             Salmeron
             .
          
           But
           who
           sees
           not
           that
           this
           way
           murder
           may
           be
           lawfull
           .
           For
           true
           it
           is
           God
           commanded
           us
           ,
           saying
           ,
           
             Thou
             shalt
             not
             kill
          
           ,
           that
           is
           ,
           if
           thou
           art
           not
           able
           to
           lift
           up
           thy
           hand
           ,
           or
           strike
           a
           stroake
           ;
           thou
           shalt
           not
           blaspheme
           ,
           that
           is
           ,
           if
           thou
           beest
           speechlesse
           ,
           thou
           must
           be
           obedient
           to
           thy
           Prince
           ,
           that
           is
           ,
           if
           thou
           canst
           not
           tell
           how
           to
           helpe
           it
           .
           Good
           Doctrine
           this
           !
           And
           indeed
           it
           might
           possibly
           be
           something
           if
           God
           had
           commanded
           our
           subordination
           to
           Princes
           only
           
             for
             wrath
          
           ,
           for
           then
           
             si
             vires
             〈◊〉
          
           ,
           if
           wee
           can
           defend
           our selves
           we
           are
           secure
           ,
           wee
           need
           not
           feare
           his
           wrath
           ,
           but
           when
           he
           addes
           ,
           
             also
             for
             conscience
             sake
          
           ,
           I
           cannot
           sufficiently
           wonder
           that
           any
           man
           should
           obtrude
           so
           〈◊〉
           ,
           so
           illiterate
           ,
           and
           so
           impious
           an
           interpretation
           upon
           the
           Christian
           world
           ,
           under
           the
           Title
           of
           Catholique
           Doctrine
           .
        
         
           Christ
           when
           he
           was
           betrayed
           and
           seized
           upon
           by
           his
           Murderers
           could
           have
           commanded
           twelve
           Legions
           of
           Angels
           for
           his
           Guard
           ,
           
             Non
             defuerunt
             vires
          
           ;
           and
           in
           all
           humane
           likelyhood
           such
           a
           Satellitium
           as
           that
           would
           have
           mov'd
           them
           to
           a
           beliefe
           in
           him
           ,
           or
           else
           I
           am
           sure
           ,
           might
           have
           destroyed
           the
           unbelievers
           .
           Shall
           I
           say
           more
           against
           this
           rude
           〈◊〉
           Then
           thus
           .
           It
           is
           false
           that
           the
           Primitive
           Christians
           had
           not
           power
           to
           defend
           themselves
           against
           their
           Persecutors
           ,
           
           Heare
           
             S.
             Cyprian
             ;
             Nemo
             nostrum
             quando
             apprehenditur
             reluctatur
             ,
             nec
             se
             adversus
             iniustitiam
             ,
             &
             violentiam
             vestram
             quamvis
             nimius
             &
             copiosus
             noster
             sit
             Populus
             ,
             ulciscitur
             .
          
           They
           could
           have
           resisted
           and
           that
           to
           blood
           ,
           but
           they
           had
           not
           so
           learned
           Christ.
           Prayers
           and
           teares
           were
           the
           armes
           of
           Christians
           ,
           and
           then
           they
           had
           a
           defence
           beyond
           all
           this
           ,
           when
           they
           were
           hard
           put
           to
           it
           ,
           
             Mori
             potuerunt
          
           ,
           a
           submission
           of
           their
           bodies
           to
           Martyrdome
           was
           their
           last
           refuge
           .
        
         
           Thus
           S.
           
             Agnes
             ,
             Lucia
             ,
             Agatha
             ,
             Christina
             ,
             Domitilla
          
           sav'd
           both
           their
           faith
           and
           chastity
           ,
           
             non
             armis
             ,
             sedignibus
             &
             carnificis
             manu
             ,
          
           the
           tormentors
           last
           cruelty
           defended
           them
           from
           all
           succeeding
           danger
           .
        
         
           I
           will
           not
           yet
           conclude
           ,
           that
           ,
           that
           which
           these
           men
           obtrude
           for
           Catholique
           Doctrine
           is
           flat
           and
           direct
           heresy
           ,
           I
           will
           instance
           but
           once
           more
           and
           then
           I
           shall
           .
           In
           the
           fourth
           Councell
           of
           Toledo
           which
           was
           assembled
           when
           the
           usurping
           and
           Tyrannizing
           Goths
           did
           domineere
           in
           Europe
           ,
           the
           most
           whereof
           were
           Tyrants
           ,
           Vsurpers
           ,
           or
           Arrians
           ;
           the
           Councell
           decreed
           that
           if
           any
           man
           did
           violate
           the
           life
           or
           person
           of
           his
           King
           ,
           
             aut
             potestate
             Regni
             exuerit
          
           ,
           kill
           him
           or
           depose
           him
           ,
           
             Anathema
             sit
             &c.
          
           
           He
           should
           be
           accursed
           in
           the
           sight
           of
           God
           and
           his
           Holy
           Angels
           ,
           and
           together
           withall
           the
           companions
           of
           his
           iniquity
           ,
           hee
           should
           be
           separated
           from
           the
           Catholique
           Church
           .
           And
           now
           I
           hope
           I
           may
           say
           that
           these
           men
           who
           either
           practise
           or
           advise
           such
           practises
           as
           killing
           or
           deposing
           Kings
           ,
           areas
           formally
           condemn'd
           for
           heresy
           ,
           and
           anathematiz'd
           ,
           as
           ever
           was
           Manichee
           or
           Cataphrygian
           .
           
           I
           know
           not
           ,
           but
           perhaps
           this
           might
           be
           thought
           of
           when
           the
           〈◊〉
           were
           inscrib'd
           heretiks
           upon
           the
           publike
           pillar
           before
           the
           Louure
           in
           Paris
           ,
           upon
           their
           banishment
           :
           however
           ,
           let
           them
           answer
           it
           as
           they
           may
           ,
           it
           concernes
           them
           as
           much
           as
           their
           being
           Catholiques
           comes
           to
           ,
           
             Et
             considerent
             ,
             quia
             quae
             praedicant
             tantoperè
             verba
             ,
             aut
             ipsorum
             summorum
             Pontificum
             sunt
             suas
             fimbrias
             extendentium
             ,
             〈◊〉
             illorum
             qui
             eis
             adulantur
             ,
          
           as
           said
           
             Aeneas
             Sylvius
          
           ,
           but
           at
           
           no
           hand
           can
           it
           be
           Christian
           Doctrine
           .
        
         
           I
           instanc'd
           in
           these
           things
           to
           shew
           the
           〈◊〉
           between
           the
           spirit
           of
           our
           B.
           Saviour
           who
           answer'd
           the
           Question
           of
           the
           text
           ,
           and
           the
           Fathers
           Confessors
           of
           whom
           was
           ask'd
           the
           Question
           of
           the
           day
           .
        
         
           But
           give
           mee
           leave
           to
           consider
           them
           not
           only
           as
           mis-informing
           their
           penitents
           ,
           but
           as
           concealing
           their
           intended
           purpose
           ,
           for
           even
           this
           way
           ,
           the
           persons
           
           to
           whom
           the
           Question
           was
           propounded
           made
           themselves
           guilty
           of
           the
           intended
           machination
           .
           For
           by
           all
           Law
           Ecclesiasticall
           and
           Civill
           hee
           that
           conceales
           an
           intended
           Murder
           or
           Treason
           makes
           himselfe
           
           as
           much
           a
           party
           for
           concealing
           ,
           as
           is
           the
           Principall
           for
           contriving
           .
        
         
           Ob.
           But
           these
           Fathers
           Confessors
           could
           not
           be
           accused
           by
           vertue
           of
           these
           generall
           Lawes
           ,
           as
           being
           exempt
           by
           vertue
           of
           speciall
           case
           ,
           for
           they
           received
           notice
           of
           these
           things
           only
           in
           confession
           ,
           the
           seale
           of
           which
           is
           so
           sacred
           and
           inviolable
           ,
           that
           he
           is
           sacrilegious
           who
           in
           any
           case
           doth
           breake
           it
           open
           ,
           though
           it
           be
           to
           avoid
           the
           greatest
           evill
           that
           can
           happen
           ,
           so
           Bellarmine
           ,
           
           to
           save
           the
           lives
           of
           all
           the
           Kings
           in
           Christendome
           ,
           
           so
           Binet
           ;
           though
           to
           save
           a
           whole
           common
           
           wealth
           from
           dammage
           temporall
           or
           spirituall
           ,
           of
           body
           or
           soule
           ,
           so
           Suarez
           .
        
         
           A
           considerable
           matter
           !
           On
           the
           one
           side
           wee
           are
           threatned
           by
           sacriledge
           ,
           on
           the
           other
           by
           danger
           of
           Princes
           and
           common-wealths
           ,
           for
           the
           case
           may
           happen
           ,
           that
           either
           the
           Prince
           and
           whole
           State
           may
           be
           suffered
           to
           perish
           bodily
           and
           ghostly
           ,
           or
           else
           the
           Priest
           must
           certainly
           damne
           himselfe
           by
           the
           sacrilegious
           breach
           of
           the
           holy
           Seale
           of
           confession
           .
           Give
           me
           leave
           briefly
           to
           consider
           it
           ,
           and
           ,
           both
           for
           the
           acquittance
           of
           our
           state
           in
           its
           proceedings
           against
           these
           Traytors
           ,
           and
           for
           the
           regulating
           of
           the
           case
           it selfe
           ,
           to
           say
           these
           two
           things
           .
        
         
           1
           This
           present
           Treason
           was
           not
           revealed
           to
           these
           Fathers
           Confessors
           in
           formall
           confession
           .
           2.
           
           If
           it
           had
           ,
           it
           did
           not
           bind
           to
           secresy
           in
           the
           present
           case
           .
           Of
           the
           first
           ,
           only
           a
           word
           .
        
         
           1
           It
           was
           only
           propounded
           to
           them
           in
           way
           of
           Question
           or
           consultation
           (
           like
           this
           in
           the
           text
           )
           as
           appeared
           
           by
           their
           owne
           confessions
           ,
           and
           the
           attestation
           of
           then
           
             Sr
             Henry
             Mountague
          
           Recorder
           of
           London
           to
           Garnet
           himselfe
           .
           It
           could
           not
           therefore
           be
           a
           formall
           
           confession
           ,
           &
           therefore
           not
           bind
           to
           the
           seale
           .
           It
           is
           the
           common
           opinion
           of
           their
           owne
           Doctors
           :
           
             Non
             enim
             inducitur
             obligatio
             sigilli
             in
             confessione
             quam
             quis
             facit
          
           
           
             sine
             ullo
             animo
             accipiendi
             absolutionem
             ,
             sed
             solum
          
           
           
             consilij
             pettendi
             causâ
          
           .
        
         
           2
           It
           was
           propounded
           to
           these
           Fathers
           Confessors
           
           
           as
           a
           thing
           not
           subjicible
           to
           their
           penitentiall
           judicature
           ,
           because
           it
           was
           a
           fact
           not
           repented
           of
           ,
           but
           then
           in
           agitation
           ,
           and
           resolved
           upon
           for
           the
           future
           .
           How
           then
           could
           this
           be
           a
           confession
           ,
           whose
           institution
           must
           certainly
           be
           in
           order
           to
           absolution
           ,
           and
           how
           could
           this
           be
           in
           any
           such
           order
           ,
           when
           it
           was
           a
           businesse
           of
           which
           they
           could
           not
           expect
           to
           be
           absolved
           unlesse
           they
           hop'd
           to
           sinne
           with
           a
           pardon
           about
           their
           necks
           ;
           and
           on
           condition
           God
           would
           be
           mercifull
           to
           them
           in
           its
           remission
           ,
           would
           come
           and
           professe
           that
           they
           were
           resolved
           to
           anger
           him
           ?
           In
           reason
           this
           could
           be
           no
           act
           of
           repentance
           ,
           neither
           could
           it
           ,
           by
           confession
           of
           their
           own
           side
           .
           It
           is
           the
           doctrine
           of
           Hostiensis
           :
           and
           b
           Navarre
           ,
           and
           c
           Cardinall
           Alban
           confesse
           it
           to
           be
           most
           commonly
           received
           .
        
         
           3
           It
           was
           not
           only
           not
           repented
           of
           ,
           but
           by
           them
           reputed
           to
           be
           a
           good
           action
           ,
           and
           so
           could
           not
           be
           a
           matter
           of
           confession
           .
           I
           appeal
           to
           any
           of
           their
           own
           Manuals
           and
           penitentiary
           bookes
           .
           It
           is
           culpable
           say
           they
           .
           I
           am
           sure
           it
           is
           ridiculous
           in
           any
           man
           to
           confesse
           and
           shrive
           himselfe
           of
           a
           good
           action
           ,
           and
           that
           this
           was
           such
           in
           their
           opinion
           ,
           it
           's
           plaine
           ,
           by
           that
           impious
           answer
           of
           Garnet
           ,
           affirming
           it
           a
           businesse
           
           greatly
           meritorious
           ,
           if
           any
           good
           might
           thence
           accrue
           to
           the
           Catholique
           cause
           .
        
         
           4
           By
           this
           their
           pretended
           confession
           they
           endeavoured
           to
           acquire
           new
           complices
           ,
           as
           is
           evident
           
             in
             the
             proceedings
             against
             the
             Traitors
             .
          
           They
           were
           therefore
           bound
           to
           reveale
           it
           ,
           for
           it
           neither
           was
           nor
           
           could
           be
           a
           proper
           and
           formall
           confession
           .
           That
           this
           is
           the
           common
           opinion
           of
           their
           own
           Schooles
           ,
           see
           it
           affirmed
           by
           
             Aegidius
             〈◊〉
          
           .
           
        
         
           The
           first
           particular
           then
           is
           plain
           .
           Here
           neither
           was
           the
           forme
           of
           confession
           ,
           nor
           yet
           could
           this
           thing
           be
           a
           matter
           of
           confession
           ,
           therefore
           supposing
           the
           seale
           of
           confession
           to
           be
           sacredly
           inviolable
           in
           all
           cases
           ,
           yet
           they
           were
           highly
           blameable
           for
           their
           concealement
           in
           the
           present
           .
        
         
           2
           But
           the
           truth
           of
           the
           second
           particular
           is
           more
           to
           be
           inquired
           of
           .
           That
           is
           ,
           that
           though
           these
           things
           had
           been
           only
           revealed
           in
           confession
           ,
           and
           this
           confession
           had
           been
           formall
           and
           direct
           ,
           yet
           they
           were
           bound
           in
           the
           present
           case
           to
           reveale
           it
           ,
           because
           the
           seale
           of
           confession
           is
           not
           so
           inviolable
           ,
           as
           that
           in
           no
           case
           it
           is
           to
           be
           broken
           up
           ,
           and
           if
           in
           any
           ,
           especially
           it
           may
           be
           opened
           in
           the
           case
           of
           treason
           .
        
         
           I
           never
           knew
           any
           thing
           cryed
           up
           with
           so
           generall
           avoyce
           upon
           so
           little
           ground
           ,
           as
           is
           the
           
             Over
             hallowed
          
           seale
           of
           confession
           .
        
         
           True
           it
           is
           that
           an
           ordinary
           secret
           committed
           to
           a
           friend
           in
           civill
           commerce
           is
           not
           to
           be
           revealed
           upon
           every
           cause
           ,
           nor
           upon
           many
           ,
           (
           but
           upon
           some
           it
           may
           as
           they
           all
           confesse
           .
           )
           If
           thus
           ,
           then
           much
           rather
           is
           this
           to
           be
           observed
           in
           the
           revelation
           of
           the
           secrets
           of
           our
           consciences
           ,
           not
           only
           from
           the
           ordinary
           tye
           to
           secrecy
           ,
           but
           likewise
           least
           sinnes
           should
           grow
           more
           frequent
           ,
           if
           so
           great
           a
           remedy
           of
           them
           be
           made
           so
           odious
           ,
           as
           to
           expose
           us
           to
           a
           publike
           infancy
           or
           danger
           of
           the
           law
           .
           The
           Councell
           therefore
           that
           first
           introduc'd
           
           this
           obligation
           was
           very
           prudent
           and
           reasonable
           ,
           pleads
           a
           thousand
           yeares
           prescription
           ,
           and
           relies
           upon
           good
           conveniences
           .
           This
           is
           all
           that
           ever
           could
           be
           prov'd
           of
           it
           (
           as
           may
           appeare
           anon
           )
           but
           these
           are
           too
           weak
           a
           base
           ,
           to
           build
           so
           great
           a
           structure
           on
           it
           ,
           as
           to
           make
           it
           sacriledge
           ,
           or
           any
           sinne
           at
           all
           ,
           to
           reveale
           confessions
           in
           some
           cases
           .
        
         
           1
           For
           first
           ,
           if
           because
           it
           is
           delivered
           as
           a
           secret
           ,
           and
           such
           a
           secret
           ,
           it
           is
           the
           more
           closely
           and
           religiously
           to
           be
           kept
           ;
           it
           is
           true
           ,
           but
           concludes
           no
           more
           ,
           but
           that
           it
           must
           be
           a
           greater
           cause
           that
           must
           authorize
           a
           publication
           of
           this
           ,
           then
           of
           the
           secrets
           of
           ordinary
           commerce
           between
           friend
           and
           friend
           .
        
         
           2
           If
           the
           licensing
           of
           publicatiō
           of
           confession
           be
           a
           way
           to
           make
           confession
           odious
           ,
           and
           therefore
           that
           it
           may
           not
           be
           publish'd
           ,
           I
           say
           if
           this
           concludes
           ,
           then
           on
           the
           contrary
           it
           concludes
           farre
           more
           strongly
           ,
           that
           therefore
           in
           some
           cases
           it
           may
           be
           published
           ,
           because
           nothing
           can
           make
           a
           thing
           more
           odious
           and
           intolerable
           ,
           then
           if
           it
           be
           made
           a
           cover
           for
           grand
           impieties
           ,
           so
           as
           to
           engage
           a
           true
           subject
           ,
           quietly
           &
           Knowingly
           to
           see
           his
           Prince
           murdred
           .
        
         
           3
           If
           it
           be
           discouragement
           to
           the
           practise
           of
           confession
           that
           some
           sinnes
           revealed
           in
           it
           must
           be
           published
           though
           with
           perill
           to
           the
           delinquents
           same
           &
           life
           ,
           then
           it
           will
           be
           a
           farre
           greater
           discouragement
           to
           the
           sinne
           ,
           when
           that
           it
           shall
           by
           an
           universall
           judgement
           be
           so
           detested
           ,
           that
           its
           concealement
           may
           not
           be
           permitted
           ,
           though
           it
           be
           with
           the
           hazard
           of
           discouraging
           the
           Holy
           duty
           of
           confession
           :
           and
           when
           
           the
           being
           guilty
           of
           such
           a
           sinne
           ,
           shall
           reduce
           men
           into
           such
           streights
           ,
           that
           either
           they
           shall
           want
           the
           benefit
           of
           absolution
           ,
           or
           submit
           themselves
           to
           a
           publike
           satisfaction
           ,
           and
           so
           even
           in
           this
           particular
           the
           benefit
           is
           farre
           greater
           then
           the
           imaginary
           inconvenience
           .
        
         
           The
           conveniences
           of
           the
           〈◊〉
           force
           no
           more
           then
           that
           it
           is
           convenient
           to
           be
           observed
           ,
           not
           simply
           and
           absolutely
           in
           all
           cases
           necessary
           .
           And
           perhaps
           Suarez
           the
           great
           patron
           of
           it
           perceived
           it
           ,
           however
           he
           laies
           the
           burden
           ,
           
             super
             communi
             consensu
             Ecclesiae
          
           ,
           
           
             〈◊〉
             perpetuâ
             traditione
          
           .
           If
           then
           I
           can
           shew
           ,
           that
           there
           is
           no
           such
           Catholike
           consent
           of
           the
           present
           Church
           ,
           nor
           any
           universall
           tradition
           of
           the
           ancient
           Church
           for
           the
           inviolable
           Seale
           ,
           but
           plainly
           the
           contrary
           ,
           then
           our
           Church
           in
           her
           permission
           of
           the
           Priests
           to
           reveale
           some
           confessions
           is
           as
           inculpable
           as
           those
           of
           the
           present
           Church
           ,
           who
           (
           besides
           her selfe
           )
           teach
           and
           practise
           it
           ,
           and
           as
           the
           Primitive
           Church
           whose
           ,
           example
           in
           this
           (
           as
           in
           other
           things
           )
           she
           strictly
           followes
           .
        
         
           Of
           the
           first
           .
           The
           Church
           of
           England
           ,
           which
           observes
           the
           seale
           of
           confession
           as
           sacredly
           as
           reason
           or
           religion
           it selfe
           can
           possibly
           permit
           ,
           yet
           forbids
           not
           disclosure
           in
           case
           of
           Murder
           or
           Treason
           ,
           but
           in
           these
           particulars
           leaves
           us
           intire
           in
           our
           obedience
           to
           
           the
           common
           lawes
           of
           England
           ,
           and
           these
           command
           it
           .
        
         
           That
           the
           Church
           of
           England
           gives
           leave
           in
           some
           cases
           to
           reveale
           confessions
           ,
           is
           argument
           enough
           to
           prove
           that
           the
           Seale
           is
           not
           founded
           upon
           the
           consent
           
           of
           the
           present
           
             Catholike
             Church
          
           .
           For
           it
           is
           no
           more
           a
           begging
           of
           the
           Question
           (
           nor
           apparently
           so
           much
           )
           to
           say
           ,
           the
           Church
           of
           England
           is
           a
           part
           of
           the
           Catholike
           Church
           ,
           and
           therefore
           her
           consent
           is
           required
           to
           make
           a
           thing
           universall
           ,
           then
           to
           say
           ,
           the
           Church
           of
           Rome
           is
           the
           whole
           
             Catholike
             Church
          
           ,
           therefore
           her
           consent
           is
           sufficient
           to
           make
           a
           thing
           Catholike
           .
           But
           I
           shall
           not
           need
           to
           proceed
           this
           way
           .
           For
           ,
        
         
           1
           It
           is
           apparent
           that
           of
           their
           own
           side
           Altisidiorensis
           largely
           and
           professedly
           proves
           the
           lawfulnesse
           of
           publication
           in
           some
           cases
           as
           is
           to
           be
           seen
           .
           Lib.
           4.
           
           
             Summae
             tract
          
           .
           6.
           cap.
           3.
           q.
           7.
           and
           Garnet
           himselfe
           ,
           the
           man
           who
           if
           any
           had
           most
           need
           to
           stand
           in
           defence
           of
           the
           Seale
           that
           the
           pretence
           of
           it
           might
           have
           defended
           him
           ,
           yet
           confessed
           of
           his
           own
           accord
           ,
           
             Leges
             quae
             celare
          
           
           
             haec
             prohibent
             apprimè
             esse
             justas
             &
             salutares
             .
          
           He
           addes
           his
           reason
           ,
           and
           that
           is
           more
           then
           his
           authority
           ,
           for
           (
           saith
           he
           )
           it
           is
           not
           fitting
           that
           the
           life
           and
           safety
           of
           a
           Prince
           should
           depend
           upon
           the
           private
           niceties
           of
           any
           mans
           conscience
           .
           If
           two
           ,
           nay
           if
           one
           dissent
           ,
           it
           is
           enough
           to
           destroy
           a
           consent
           .
           But
           see
           farther
           .
        
         
           There
           are
           many
           cases
           ,
           generally
           confessed
           amongst
           themselves
           ,
           in
           which
           the
           seale
           of
           formall
           and
           (
           as
           they
           love
           to
           speak
           )
           Sacramentall
           confession
           may
           be
           broken
           open
           .
           I
           instance
           but
           in
           two
           or
           three
           .
        
         
           First
           ,
           confession
           may
           be
           reveal'd
           to
           clear
           a
           doubtfull
           case
           of
           marriage
           .
           It
           is
           the
           opinion
           of
           many
           great
           
           Canonists
           ,
           as
           you
           may
           see
           them
           quoted
           by
           
             Suarez
             de
             
             Paz.
          
           and
           〈◊〉
           ,
           and
           the
           case
           of
           the
           Venetian
           
           who
           married
           a
           Virgin
           that
           was
           both
           his
           sister
           and
           daughter
           :
           and
           that
           at
           Rome
           under
           Pope
           Paul
           the
           third
           almost
           to
           like
           purpose
           ,
           were
           long
           disputed
           on
           both
           sides
           ,
           whether
           they
           were
           to
           be
           revealed
           or
           not
           ,
           so
           that
           at
           most
           ,
           it
           is
           but
           a
           doubtfull
           matter
           in
           such
           cases
           ,
           whether
           the
           tye
           of
           secrecy
           doth
           oblige
           .
           Now
           if
           for
           the
           proofe
           of
           marriage
           the
           seale
           may
           be
           broken
           up
           ,
           that
           man
           and
           wife
           might
           live
           contentedly
           and
           as
           they
           ought
           ,
           strange
           it
           should
           be
           unlawfull
           to
           reveale
           confessions
           in
           case
           of
           Treason
           ,
           for
           the
           safety
           of
           a
           Prince
           or
           State
           !
        
         
           2
           In
           case
           of
           herely
           the
           seale
           binds
           not
           ,
           by
           their
           own
           generall
           confession
           .
           It
           is
           a
           rule
           amongst
           them
           ,
           
             Haeresis
             est
             crimen
             quod
             non
             confessio
             celat
             .
          
           Now
           I
           would
           fain
           learn
           why
           Treason
           is
           not
           as
           revealeable
           as
           Heresy
           ?
           Is
           heresy
           dangerous
           to
           soules
           ?
           Then
           surely
           ,
           so
           is
           Treason
           ,
           unlesse
           it
           be
           none
           ,
           or
           a
           very
           small
           crime
           .
           May
           heresy
           infect
           others
           ?
           So
           may
           Treason
           ,
           as
           it
           did
           in
           the
           present
           .
           It
           may
           then
           as
           well
           be
           revealed
           as
           heresy
           .
           Now
           that
           it
           may
           something
           rather
           ,
           I
           have
           these
           reasons
           .
           1.
           
           Because
           it
           is
           not
           so
           certaine
           that
           such
           an
           opinion
           is
           heresy
           as
           that
           such
           a
           〈◊〉
           is
           Treason
           .
           2.
           
           Because
           although
           both
           Treason
           and
           reall
           heresy
           be
           damnable
           and
           dangerous
           to
           soules
           ,
           yet
           heresy
           killes
           no
           Kings
           as
           treason
           doth
           .
           I
           confesse
           that
           heresy
           may
           ,
           and
           doth
           teach
           it
           ,
           but
           then
           it
           degenerates
           into
           Treason
           .
           Now
           if
           some
           heresy
           may
           be
           Treason
           ,
           then
           that
           Treason
           is
           heresy
           ,
           &
           so
           a
           case
           of
           Treason
           may
           occurre
           ,
           in
           which
           from
           
           their
           own
           confession
           ,
           treason
           is
           revealeable
           .
        
         
           3
           By
           the
           most
           generall
           voice
           of
           their
           own
           side
           any
           man
           may
           licence
           his
           confessor
           to
           reveale
           his
           confession
           .
           It
           is
           the
           doctrine
           of
           
             Scotus
             ,
             Durandus
             ,
             Almain
             ,
             Navarre
             ,
             Medina
             ,
          
           and
           generally
           of
           all
           the
           Thomists
           .
           I
           inferre
           ,
           if
           a
           private
           man
           may
           licence
           his
           Consessor
           to
           reveale
           his
           consession
           ,
           then
           the
           seale
           of
           confession
           is
           not
           founded
           upon
           any
           divine
           commandement
           ,
           for
           if
           it
           were
           ,
           the
           penitent
           could
           not
           give
           the
           Priest
           license
           to
           break
           it
           .
           But
           if
           the
           penitent
           may
           give
           his
           Confessor
           leave
           ,
           because
           the
           tye
           of
           secrecy
           is
           a
           bond
           in
           which
           the
           Priest
           stands
           bound
           to
           the
           penitent
           ,
           &
           he
           giving
           him
           leave
           ,
           remits
           of
           his
           own
           right
           ,
           then
           much
           rather
           may
           a
           whole
           State
           authorise
           this
           publication
           ,
           for
           what
           ever
           personall
           right
           a
           private
           
           man
           hath
           ,
           that
           the
           whole
           State
           hath
           much
           rather
           ,
           for
           he
           is
           included
           in
           it
           as
           a
           part
           of
           the
           whole
           ,
           and
           in
           such
           cases
           as
           concerne
           the
           whole
           commonwealth
           (
           as
           this
           of
           treason
           doth
           most
           especially
           )
           the
           rule
           of
           the
           Law
           holds
           without
           exception
           ,
           
             Refertur
             ad
             〈◊〉
          
           
           
             quod
             publicè
             fit
             per
             maiorem
             partem
             ,
          
           the
           delinquent
           gives
           leave
           to
           the
           publication
           of
           confession
           ,
           therefore
           because
           the
           whole
           state
           doth
           ,
           whereof
           he
           is
           one
           member
           .
           I
           adde
           ,
           that
           in
           the
           case
           of
           Treason
           this
           is
           much
           rather
           true
           ,
           for
           here
           the
           delinquent
           looseth
           all
           his
           right
           whatsoever
           ,
           praediall
           ,
           personall
           ,
           and
           of
           priviledge
           ,
           &
           therefore
           the
           Commonwealth
           can
           the
           better
           license
           the
           publication
           ,
           and
           the
           breach
           of
           the
           bond
           of
           secrecy
           ,
           in
           which
           the
           Confessor
           stood
           tyed
           to
           the
           penitent
           by
           vertue
           of
           implicit
           stipulation
           .
        
         
         
           4
           Lastly
           ,
           even
           in
           speciall
           in
           the
           very
           case
           of
           Treason
           confessed
           ,
           many
           of
           their
           owne
           doe
           actually
           practise
           a
           publication
           ,
           when
           either
           they
           are
           loyall
           of
           themselves
           ,
           or
           dare
           not
           be
           otherwise
           .
        
         
           I
           instance
           first
           in
           the
           Church
           of
           France
           .
           For
           this
           See
           Bodinus
           ,
           who
           reports
           of
           a
           Norman
           Gentleman
           whom
           his
           Confessor
           discovered
           for
           having
           confessed
           
           a
           Treasonable
           purpose
           he
           sometimes
           had
           ,
           of
           killing
           Francis
           the
           first
           ,
           of
           which
           hee
           was
           penitent
           ,
           did
           his
           penance
           ,
           craved
           absolutiō
           obtain'dit
           but
           yet
           was
           sentenc'd
           to
           the
           axe
           by
           expresse
           commission
           from
           the
           
           King
           to
           the
           Parliament
           of
           Paris
           .
           The
           like
           confession
           was
           made
           by
           the
           Lord
           of
           Haulteville
           when
           he
           was
           in
           danger
           of
           death
           ,
           which
           when
           he
           had
           escaped
           ,
           he
           incurred
           it
           with
           the
           disadvantage
           of
           publike
           infamy
           upon
           the
           Scaffold
           .
           I
           instance
           not
           in
           the
           case
           of
           Barriere
           ,
           it
           is
           every
           where
           knowne
           as
           it
           is
           reported
           partly
           by
           Thuanus
           ,
           but
           more
           fully
           by
           the
           Authour
           of
           
             Histoire
             de
             la
             paix
          
           .
           Nor
           yet
           is
           France
           singular
           in
           the
           practise
           of
           publication
           of
           confessed
           Treason
           .
           For
           at
           Rome
           there
           have
           been
           examples
           of
           the
           like
           ,
           I
           meane
           
           of
           those
           who
           confessed
           their
           purpose
           of
           killing
           the
           Pope
           ,
           who
           were
           revealed
           by
           their
           Confessors
           ,
           and
           accordingly
           punish'd
           .
        
         
           Thus
           then
           the
           first
           pretence
           proves
           a
           nullity
           ,
           &
           either
           our
           Laws
           are
           just
           in
           commanding
           publication
           of
           confession
           in
           case
           of
           Treasō
           ,
           or
           themselves
           very
           culpable
           in
           teaching
           &
           practising
           it
           in
           the
           same
           ,
           &
           in
           cases
           of
           lesse
           moment
           .
           The
           2
           d
           is
           like
           the
           first
           for
           it
           is
           extremly
           vain
           to
           pretend
           that
           the
           seale
           of
           confession
           is
           
           founded
           upon
           Catholike
           traditiō
           .
           Iudg
           by
           the
           sequel
           .
        
         
           The
           first
           word
           I
           heare
           of
           concealing
           confessions
           
           is
           in
           Sozomen
           ,
           relating
           how
           the
           
             〈◊〉
             Church
          
           about
           
           the
           time
           of
           Decius
           the
           Emperor
           ,
           set
           over
           the
           penitēts
           a
           publike
           penitentiary
           Priest
           ,
           who
           was
           bound
           to
           be
           
             Virbonae
             conversationis
             ,
             〈◊〉
             ,
             secretum
             ,
             a
             good
             man
             and
             a
             keeper
             of
             secrets
             ,
          
           for
           indeed
           he
           was
           bound
           to
           conceale
           some
           crimes
           ,
           in
           particular
           those
           which
           an
           Adulteresse
           had
           confessed
           ,
           I
           meane
           concerning
           her
           Adultery
           ,
           as
           appeares
           in
           the
           Canons
           of
           
             S.
             Basil.
          
           But
           yet
           this
           Priest
           who
           was
           so
           tyed
           to
           a
           religious
           
           secrecy
           did
           
             publish
             many
             of
             them
             in
             the
             Congregation
             before
             the
             people
             ,
          
           that
           they
           might
           reprove
           the
           delinquent
           and
           discountenance
           the
           sinne
           .
           The
           same
           story
           is
           reported
           by
           Cassiodore
           ,
           and
           Niccphorus
           from
           the
           same
           Authour
           .
        
         
           The
           lawfulnesse
           and
           practise
           of
           publication
           in
           some
           cases
           is
           as
           cleere
           in
           
             Origen
             .
             If
          
           (
           saith
           he
           )
           
             the
             Physician
          
           
           
             of
             thy
             soule
             perceives
             thy
             sinnes
             to
             be
             such
             as
             to
             need
             so
             harsh
             a
             remedy
             as
             to
             have
             them
             published
             before
             the
             assemblies
             of
             the
             people
             ,
             that
             others
             may
             be
             admonished
             ,
             &
             thou
             the
             better
             cured
             ,
             he
             need
             be
             very
             deliberate
             ,
             and
             skilfull
             in
             the
             application
             of
             it
             .
          
           Hitherto
           no
           such
           thing
           as
           an
           Vniversall
           tradition
           for
           the
           pretended
           inviolable
           
             sacramentall
             seale
          
           ,
           for
           Origen
           plainly
           ,
           and
           by
           them
           confessedly
           speakes
           of
           such
           sins
           as
           first
           were
           privately
           confessed
           to
           the
           Priest
           ;
           how
           else
           should
           hee
           deliberate
           of
           their
           publication
           ?
           but
           yet
           he
           did
           so
           ,
           and
           for
           all
           the
           seale
           of
           confession
           ,
           sometimes
           opened
           many
           of
           them
           ,
           to
           no
           sewer
           witnesses
           
           then
           a
           whole
           assembly
           .
           Thus
           it
           was
           in
           the
           
             Greeke
             Church
          
           both
           Law
           and
           Custome
           .
           But
           now
           if
           we
           look
           into
           the
           
             Latine
             Church
          
           wee
           shall
           find
           that
           it
           was
           taken
           up
           from
           example
           of
           the
           Greeks
           and
           some
           while
           practis'd
           ,
           that
           some
           particular
           sinnes
           should
           be
           published
           in
           the
           Church
           before
           the
           Congregation
           ,
           
           as
           it
           is
           confessed
           in
           the
           Councell
           of
           Mentz
           ,
           and
           inserted
           by
           Burchard
           into
           his
           Decree
           .
           
        
         
           But
           when
           the
           Lay
           piety
           began
           to
           coole
           ,
           and
           the
           zeale
           of
           some
           Clergy
           men
           waxe
           too
           hot
           ,
           they
           would
           needs
           heighten
           this
           custome
           of
           publication
           of
           some
           sinnes
           to
           a
           Law
           of
           the
           publishing
           of
           all
           sinnes
           .
           This
           being
           judg'd
           to
           be
           inconvenient
           ,
           expressed
           the
           first
           decree
           for
           the
           seale
           of
           confession
           in
           the
           
             Latin
             Church
          
           .
           Now
           see
           how
           it
           is
           utter'd
           ,
           and
           it
           wil
           sufficiently
           informe
           us
           both
           of
           the
           practise
           and
           the
           opinion
           which
           Antiquitie
           had
           of
           the
           obligation
           to
           the
           seale
           .
        
         
           
             Illam
             contra
             Apostolicam
             regulam
             praesumptionem
             ,
             &c.
          
           that
           is
           ,
           
             it
             was
             against
             the
             Apostolicall
             ordinance
          
           
           
             that
             a
             Law
             should
             enjoyn
             that
             the
             Priest
             should
             reveale
             all
             those
             sinnes
             which
             had
             beene
             told
             him
             in
             confession
             .
          
           It
           might
           be
           done
           so
           it
           were
           not
           requir'd
           and
           exacted
           ,
           and
           yet
           might
           be
           so
           requir'd
           ,
           so
           it
           were
           not
           a
           publication
           of
           all
           .
           
             Non
             enim
             omnium
             〈◊〉
             sunt
             peccata
          
           ;
           saith
           
             S.
             Leo
          
           ,
           some
           sinnes
           are
           inconvenient
           to
           be
           published
           ,
           it
           is
           not
           fit
           the
           world
           should
           know
           all
           ,
           therefore
           ,
           some
           they
           might
           ,
           or
           else
           hee
           had
           said
           nothing
           .
           The
           reason
           which
           he
           gives
           makes
           the
           businesse
           somewhat
           clearer
           ,
           for
           hee
           derives
           it
           not
           
           from
           any
           simple
           necessity
           of
           the
           thing
           or
           a
           
             Divine
             Right
          
           ,
           but
           least
           men
           out
           of
           inordinate
           love
           to
           themselves
           ,
           
             should
             rather
             refuse
             to
             be
             wash't
             then
             buy
             their
             purity
             with
             so
             much
             shame
             .
             The
             whole
             Epistle
             hath
             many
             things
             in
             it
             excellently
             to
             the
             same
             purpose
             .
          
        
         
           I
           say
           no
           more
           ,
           the
           Doctrine
           and
           practise
           of
           antiquity
           is
           sufficiently
           evident
           ,
           and
           that
           there
           is
           nothing
           lesse
           then
           an
           
             Vniversall
             tradition
          
           for
           the
           seale
           of
           confession
           to
           be
           observed
           in
           all
           cases
           ,
           even
           of
           sins
           of
           the
           highest
           malignity
           .
        
         
           Thus
           these
           Fathers
           Confessors
           are
           made
           totally
           inexcusable
           by
           concealing
           a
           Treason
           which
           was
           not
           revealed
           to
           them
           in
           a
           formall
           confession
           ,
           and
           had
           been
           likewise
           culpable
           though
           it
           had
           ,
           there
           being
           as
           I
           have
           showne
           ,
           no
           such
           sacrednesse
           of
           the
           Seale
           as
           to
           be
           inviolable
           in
           all
           cases
           whatsoever
           .
        
         
           I
           have
           now
           done
           with
           the
           severall
           considerations
           of
           the
           persons
           to
           whom
           the
           Question
           was
           propounded
           ,
           they
           were
           the
           Fathers
           Confessors
           in
           the
           day
           ,
           but
           it
           was
           Christ
           the
           Lord
           in
           my
           text
           .
           The
           Question
           it selfe
           followes
           .
        
         
           
             Shall
             we
             command
             fire
             to
             come
             from
             heaven
             and
             consume
             them
             ?
          
        
         
           The
           Question
           was
           concerning
           the
           fate
           of
           a
           whole
           Towne
           of
           Samaria
           ,
           in
           our
           case
           it
           was
           more
           ;
           of
           the
           Fate
           of
           a
           whole
           Kingdome
           .
           It
           had
           been
           well
           if
           such
           a
           Question
           had
           been
           silenc'd
           by
           a
           direct
           negative
           or
           (
           as
           the
           Iudges
           of
           the
           Areopage
           used
           to
           doe
           )
           put
           off
           
             ad
             diem
             longissimum
          
           ,
           that
           they
           might
           have
           expected
           the
           answer
           three
           ages
           after
           .
        
         
         
           
             De
             morte
             hominis
             nulla
             est
             〈◊〉
             longa
             ,
          
           No
           demurre
           had
           been
           too
           long
           in
           a
           case
           of
           so
           much
           and
           so
           royall
           blood
           ,
           the
           blood
           of
           a
           King
           ,
           of
           a
           Kings
           Children
           ,
           of
           a
           Kings
           Kingdome
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           King
           and
           Kingdome
           should
           have
           &
           been
           made
           a
           solemn
           sacrifice
           to
           appease
           their
           solemn
           deliberate
           malice
           .
           I
           said
           deliberate
           ,
           for
           they
           were
           loth
           to
           be
           malicious
           without
           good
           advice
           ,
           and
           therefore
           they
           askt
           their
           question
           ,
           worthy
           of
           an
           Oracle
           ,
           even
           no
           lesse
           then
           Delphick
           ,
           where
           an
           evill
           spirit
           was
           the
           Numen
           ,
           and
           a
           Witch
           the
           Prophet
           .
           For
           the
           Question
           was
           such
           of
           which
           a
           Christian
           could
           not
           doubt
           though
           he
           had
           been
           fearefully
           scrupulous
           in
           his
           resolutions
           .
           For
           whoever
           question'd
           the
           unlawfulnesse
           of
           murder
           ,
           of
           murdering
           innocents
           ,
           of
           murdering
           them
           who
           were
           confessed
           righteous
           ?
           for
           such
           was
           their
           proposall
           ,
           being
           rather
           willing
           that
           Catholiks
           should
           perish
           with
           those
           whom
           they
           thought
           ,
           hereticks
           ,
           then
           that
           their
           should
           be
           no
           blood
           spilt
           .
           But
           to
           the
           question
           :
           it
           was
           fire
           they
           called
           for
           .
           The
           most
           mercilesse
           of
           all
           the
           Elements
           .
           No
           possibility
           of
           relenting
           when
           once
           kindled
           and
           had
           its
           object
           .
           It
           was
           the
           fittest
           instrument
           for
           mercilesse
           men
           ,
           men
           of
           no
           bowels
           whose
           malice
           like
           their
           instrument
           did
           
             agere
             ad
             extremum
             suarnm
             virium
          
           ,
           worke
           to
           the
           highest
           of
           its
           possibility
           .
           Secondly
           ,
           It
           was
           fire
           indeed
           they
           called
           for
           ,
           but
           not
           like
           that
           in
           my
           text
           ,
           not
           fire
           from
           heaven
           ,
           They
           might
           have
           called
           as
           long
           and
           as
           loud
           as
           those
           Priests
           did
           ,
           who
           contested
           with
           Elisha
           ,
           no
           fire
           would
           have
           come
           from
           heaven
           to
           have
           consum'd
           what
           they
           had
           intended
           for
           a
           sacrifice
           .
           Gods
           〈◊〉
           post
           
           not
           so
           fast
           as
           ours
           doe
           .
           
             Deus
             non
             est
             sicnt
             homo
          
           .
           Man
           〈◊〉
           often
           when
           God
           blesseth
           ,
           men
           condemne
           whom
           God
           acquits
           ,
           and
           therefore
           they
           were
           loath
           to
           trust
           God
           with
           their
           cause
           ,
           they
           therefore
           take
           it
           into
           their
           own
           hands
           .
           And
           certainly
           if
           to
           their
           Anathemas
           they
           adde
           some
           fagots
           of
           their
           own
           and
           gunpowder
           ,
           't
           is
           oddes
           but
           then
           we
           may
           be
           consum'd
           indeed
           ,
           and
           so
           did
           they
           ,
           their
           fire
           was
           not
           from
           heaven
           .
        
         
           Lastly
           ,
           it
           was
           a
           fire
           so
           strange
           ,
           that
           it
           had
           no
           example
           .
           The
           Apostles
           indeed
           pleaded
           a
           mistaken
           precedent
           for
           the
           reasonablenesse
           of
           their
           demand
           ,
           they
           desir'd
           leave
           to
           doe
           but
           
             even
             as
             Elias
             did
          
           .
           [
           The
           Greekes
           only
           retaine
           this
           clause
           ,
           it
           is
           not
           in
           the
           Bibles
           of
           the
           church
           of
           Rome
           ]
           and
           really
           these
           Romano-barbari
           could
           never
           pretend
           to
           any
           precedent
           for
           an
           act
           so
           barbarous
           as
           theirs
           .
           Adrimelech
           indeed
           kil'd
           a
           King
           ,
           but
           he
           spar'd
           the
           people
           ,
           Haman
           would
           have
           killed
           the
           people
           ,
           but
           spared
           the
           King
           ,
           but
           that
           both
           King
           and
           people
           ,
           Princes
           and
           Iudges
           ,
           branch
           ,
           and
           rush
           and
           root
           should
           dye
           at
           once
           (
           as
           if
           Caligula's
           were
           actuated
           and
           all
           England
           upon
           one
           head
           )
           was
           never
           known
           till
           now
           ,
           that
           all
           the
           malice
           in
           the
           world
           met
           in
           this
           as
           in
           a
           center
           .
           The
           Sicilian
           〈◊〉
           ,
           the
           mattins
           of
           
             S.
             Bartholomew
          
           ,
           known
           for
           the
           pittilesse
           and
           damn'd
           massacres
           ,
           were
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           dream
           of
           the
           shadow
           of
           smoake
           if
           compar'd
           with
           this
           great
           fire
           .
           
             In
             tam
             occupato
             saeculo
             fabulas
             Vulgaris
             nequitia
             non
             invenit
             .
          
           This
           was
           a
           busy
           age
           ;
           Herostratus
           must
           have
           invented
           a
           more
           sublim'd
           malice
           then
           the
           burning
           of
           one
           Temple
           ,
           or
           not
           have
           
           been
           so
           much
           as
           spoke
           of
           since
           the
           discovery
           of
           the
           Powder-Treason
           .
           But
           I
           must
           make
           more
           hast
           I
           shall
           not
           else
           clime
           the
           sublimity
           of
           this
           impiety
           .
           Nero
           was
           sometimes
           the
           
             populare
             odium
          
           was
           popularly
           hated
           ,
           and
           deserv'd
           it
           too
           ,
           for
           he
           slew
           his
           Master
           ,
           and
           his
           wife
           and
           all
           his
           family
           once
           or
           twice
           over
           ,
           opened
           his
           mothers
           wombe
           ,
           fired
           the
           Citty
           ,
           laught
           at
           it
           ,
           slandred
           the
           Christians
           for
           it
           ,
           but
           yet
           all
           these
           were
           but
           
             principia
             malorum
          
           ,
           the
           very
           first
           rudiments
           of
           evill
           .
           Adde
           then
           to
           these
           ,
           Herods
           Master-piece
           at
           Ramah
           as
           it
           was
           deciphred
           by
           the
           teares
           and
           sad
           threnes
           of
           the
           Matrons
           in
           an
           Vniversall
           mourning
           for
           the
           losse
           of
           their
           pretty
           infants
           ,
           yet
           this
           of
           Herod
           will
           prove
           but
           an
           infant
           wickednesse
           ,
           and
           thar
           of
           Nero
           ,
           the
           evill
           but
           of
           one
           citty
           .
           I
           would
           willingly
           have
           found
           out
           an
           example
           ,
           but
           I
           see
           I
           cannot
           ,
           should
           I
           put
           into
           the
           scale
           the
           extract
           of
           all
           the
           old
           Tyrants
           famous
           in
           Antique
           stories
           ,
           
             
               Bristonij
               stabulum
               Regis
               ,
               Busiridis
               aras
               ,
            
             
               Antiphatae
               mensas
               &
               Taurica
               regna
               Thoantis
               ,
            
          
           Should
           I
           take
           for
           true
           story
           the
           highest
           cruelty
           as
           it
           was
           fancied
           by
           the
           most
           hieroglyphicall
           Egyptian
           ,
           this
           alone
           would
           weigh
           them
           down
           ,
           as
           if
           the
           Alpes
           were
           put
           in
           scale
           against
           the
           dust
           of
           a
           ballance
           .
           For
           had
           this
           accursed
           Treason
           Prosper'd
           ,
           we
           should
           have
           had
           the
           whole
           Kingdome
           mourne
           for
           the
           inestimable
           losse
           of
           its
           chiefest
           glory
           ,
           its
           life
           ,
           its
           present
           joy
           ,
           and
           all
           its
           very
           hopes
           for
           the
           future
           .
           For
           such
           was
           their
           destind
           malice
           ,
           that
           they
           would
           not
           only
           have
           inflicted
           so
           cruell
           a
           blow
           ,
           but
           have
           made
           it
           incurable
           ,
           by
           cutting
           off
           our
           supplies
           of
           joy
           ,
           the
           whole
           succession
           
           
           
           
           
           of
           the
           
             line
             Royall
          
           .
           Not
           only
           the
           Vine
           it selfe
           but
           all
           the
           Gemmulae
           ,
           and
           the
           tender
           
             Olive
             branches
          
           should
           either
           have
           been
           bent
           to
           their
           intentions
           ,
           and
           made
           to
           grow
           crooked
           ,
           or
           else
           been
           broken
           .
        
         
           And
           now
           after
           such
           a
           sublimity
           of
           malice
           ,
           I
           will
           not
           instance
           in
           the
           sacrilegious
           ruine
           of
           the
           neighbouring
           Temples
           which
           needs
           must
           have
           perished
           in
           the
           flame
           ,
           nor
           in
           the
           disturbing
           the
           ashes
           of
           our
           incomb'd
           Kings
           devouring
           their
           dead
           ruines
           like
           
             Sepulchrall
             dogs
          
           ,
           these
           are
           but
           minutes
           ,
           in
           respect
           of
           the
           ruine
           prepared
           for
           the
           living
           Temples
           .
        
         
           
             Stragem
             sed
             istam
             non
             tulit
          
           
             Christus
             cadentum
             Principum
             
          
           
             Impune
             ,
             ne
             for
             san
             sui
          
           
             Patris
             periret
             fabrica
             .
          
           
             Ergo
             quae
             poterit
             lingua
             retexere
          
           
             Laudes
             Christe
             tuas
             ,
             qui
             domitum
             struis
          
           
             Infidum
             populum
             cum
             Duce
             persido
             ?
          
        
         
           Let
           us
           then
           returne
           to
           God
           
             the
             cup
             of
             thanks-giving
          
           ,
           he
           having
           powred
           forth
           so
           largely
           to
           us
           of
           
             the
             cup
             of
             salvation
          
           .
           We
           cannot
           want
           where
           withall
           to
           fill
           it
           ,
           here
           is
           matter
           enough
           for
           an
           eternall
           thankfulnesse
           ,
           for
           the
           expressiou
           of
           which
           a
           short
           life
           is
           too
           little
           ,
           but
           let
           us
           here
           begin
           our
           Hallelujahs
           hoping
           to
           finish
           them
           hereafter
           ,
           where
           the
           many
           quires
           of
           Angels
           will
           fill
           the
           consort
           .
        
         
           
             Praise
             the
             Lord
             ye
             house
             of
             Levi
             ,
             ye
             that
             fear
             the
          
           
           
             Lord
             ,
             Praise
             the
             Lord.
             Praise
             the
             Lord
             out
             of
             Sion
             ,
             which
             dwelleth
             at
             Hierusalem
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A13414-e590
           
             Verse
             53.
             
          
           
             a
             Epist.
             ad
             Algis
             .
          
           
             b
             〈◊〉
             Lucam
             .
          
           
             〈◊〉
             de
             Clave
             David
             Lib.
             2.
             6.
             15.
             
          
           
             Ibid.
             cap.
             14.
             
          
           
             Tyrannicè
             gubernans
             iustè
             〈◊〉
             dominium
             non
             potest
             spoliari
             fine
             publico
             iudicio
             :
             Latâ
             〈◊〉
             sententiâ
             〈◊〉
             potest
             fieri
             executor
             .
             Potest
             autem
             à
             populo
             etian
             qui
             iuravit
             ei
             obedientian
             ,
             〈◊〉
             monitus
             non
             vult
             corrigi
             .
             
               Verb.
               Tyrannus
            
             .
          
           
             Praesertim
             cum
             in
             hoc
             opus
             per
             annos
             ferè
             quadraginta
             diligentissime
             〈◊〉
             〈◊〉
             .
          
           
             De
             Rege
             &
             R.
             instituit
             .
             lib.
             1.
             c.
             6.
             
          
           
             Qui
             est
             l'artifice
             dont
             ie
             trouue
             que
             le
             Roys
             Mores
             ont
             souuent
             usè
             .
             Cap.
             7.
             
          
           
             Postquam
             à
             paucis
             seditiofis
             ,
             sed
             doctis
             caeperit
             Tyrannus
             appellari
             .
          
           
             Quodamodo
             optandum
             esse
             ut
             ille
             Alastor
             Marianam
             legisset
             .
          
           
             Gap.
             6.
             
          
           
             Cum
             cagnito
             à
             〈◊〉
             quos
             erat
             sciscitatus
             ,
             〈◊〉
             jure
             interimi
             posse
             .
          
           
             a
             Chauue
             sauris
             polit
             .
          
           
             b
             Amphith
             .
             honoris
             lib.
             1.
             cap.
             12.
             
          
           
             c
             Iterum
             &
             tertio
             facturus
             siper
             otium
             &
             tempus
             licuisset
             .
          
           
             Vt
             approbatos
             priùs
             a
             viris
             Doctis
             &
             gravihus
             ex
             eodem
             〈◊〉
             Ordine
             .
          
           
             a
             By
             Petrus
             Rhodriques
             .
             1599.
             
          
           
             b
             By
             Balth.
             Lippius
             1605
             
          
           
             Pag.
             7.
             1.
             edit
             .
          
           
             Pag.
             67.
             1.
             edit
             .
          
           
             *
             Voyez
             .
             le
             proces
             de
             Parliam
             .
             de
             Paris
             contre
             le
             perc
             Guignard
             prestre
             Iesuit
             .
          
           
             a
             Vid.
             cap.
             3.
             
          
           
             b
             Lugduni
             de
             iusta
             abdicatione
             Henr.
             3.
             1610.
             
          
           
             De
             clave
             David
             cap.
             14.
             
          
           
             Vide
             pag.
             7.
             
          
           
             Arrest
             .
             de
             Parliam
             .
             7.
             de
             Tanv
             .
             1595.
             
          
           
             a
             Expostul
             .
             Apologet
             .
             pro
             Societ
             .
             Iesus
             .
          
           
             b
             Amphith
             .
             honor
             .
             lib.
             1.
             
          
           
             a
             Apol.
             adv
             .
             R.
             Angliae
             .
          
           
             b
             Stigm
             .
             Miseric
             .
          
           
             c
             Apol.
             pro
             Garnetto
             .
          
           
             1588.
             
          
           
             1605.
             
          
           
             Pio
             publicò
             una
             bolla
             &
             sentezza
             cōtra
             Elisabetta
             ,
             dichiarandola
             heretica
             ,
             &
             priva
             del
             regno
             ,
             ...
             in
             tal
             forma
             concedendo
             che
             ciascuno
             andar
             contra
             le
             potesse
             &c.
             
          
           
             Girolamo
             catena
             p.
             114.
             
             Il
             quale
             ....
             muovesse
             gli
             usimi
             al
             sollevamento
             per
             distruttione
             d'
             Elizabetta
             .
          
           
             b
             De
             vitâ
             &
             Giftis
             Pii
             5.
             lib.
             3.
             cap.
             9.
             
          
           
             Pag.
             113.
             
          
           
             L'andare
             in
             persona
             ,
             inpegnae
             tutte
             le
             sostanze
             della
             sede
             Apostolica
             ,
             &
             calici
             ,
             e.
             i.
             proprii
             vestimenti
             .
             Pag.
             117.
             
          
           
             Qui
             incolarū
             animos
             ad
             Elizabethae
             perditionem
             .
             rebellione
             fact
             â
             commoveret
             .
          
           
             Efflagitabat
             ab
             Rege
             ut
             Anglorum
             in
             Elizabetham
             pie
             conspirantium
             studia
             soveret
             .
          
           
             Hildebrand
             .
          
           
             Apol.
             adv
             .
             R.
             Angl.
             
          
           
             Proced
             agt.
             Traytors
             .
          
           
             Innoc.
             Decretal
             de
             rescript
             cap.
             si
             quando
             .
          
           
             Philop
             pag.
             212
             ,
             n.
             306.
             
          
           
             Scp.
             11
             ,
             1589
             
          
           
             By
             Nichol.
             Nivelle
             ,
             and
             〈◊〉
             Tbierry
             .
          
           
             Ver.
             〈◊〉
             
          
           
             〈◊〉
             in
             hunclocum
             .
          
           
             Iosephi
             antiq
             .
             〈◊〉
             .
             11
             ,
             c.
             6.
             
          
           
             〈◊〉
             de
             linguis
             .
             lib.
             12
             Deut.
             27.
             
          
           
             Orat.
             12.
             
          
           
             Decret
             .
             Carolquinti
             ,
             pro
             Flandris
             .
          
           
             Orat
             2.
             
             〈◊〉
             〈◊〉
             .
          
           
             Vid.
             L.
             Burleighs
             booke
             called
             Execution
             for
             Treason
             not
             religion
             .
             King
             Iames
             his
             declaration
             to
             all
             〈◊〉
             Kings
             and
             Princes
             ,
             and
             the
             Lord
             Archbishop
             of
             Canterbury
             his
             speech
             in
             Starre-chamber
             in
             Burtons
             case
             .
          
           
             Apud
             〈◊〉
             de
             senten
             .
             excommunicat
             .
          
           
             Item
             omnes
             illos
             excommunicationis
             innodamus
             sententia
             qui
             pacem
             &
             tranquillitatem
             Domini
             Regis
             &
             Regni
             ,
             iniuriose
             perturbare
             〈◊〉
             ,
             &
             qui
             iura
             Demini
             Regis
             〈◊〉
             detincre
             contendunt
             .
          
           
             1577.
             
          
           
             Tacitus
             lib.
             3.
             
             Annal.
             
          
           
             1561.
             
          
           
             Lib.
             1.
             cap.
             28.
             
             〈◊〉
             Clericis
             .
          
           
             De
             simplic
             .
             〈◊〉
             .
          
           
             〈◊〉
             .
             l.
             4.
             c.
             14.
             
          
           
             a
             Necullaeis
             injuria
             fiet
             si
             〈◊〉
             .
             Lib.
             5.
             de
             Rom.
             〈◊〉
             .
             cap
             7.
             
             Exipsa
             vi
             juris
             &
             ante
             〈◊〉
             sententiam
             fupremi
             Pastoris
             ac
             Iudicis
             〈◊〉
             sum
             prolatam
             .
             Lugduni
             impres
             .
             1593.
             p.
             106.
             n.
             157.
             
             Amphith
             honor
             .
             p.
             117.
             
             Sedheus
             Arnalde
             à
             〈◊〉
             institutione
             〈◊〉
             〈◊〉
             posse
             intercidere
             causam
             quae
             regem
             cogat
             abire
             regno
             ?
             Non
             〈◊〉
             ?
          
           
             Bellar.
             de
             Pont.
             R.
             c.
             6.
             lib.
             5.
             
          
           
             Cap.
             71.
             
          
           
             Vbi
             suprà
             p.
             107.
             
          
           
             Apol.
             pro
             Garnet
             .
             c.
             3.
             
          
           
             Num.
             157.
             
          
           
             Contra
             〈◊〉
             in
             〈◊〉
             .
             ferè
             .
          
           
             Can.
             〈◊〉
             .
             〈◊〉
             .
             15.
             9.
             6.
             
          
           
             Cl.
             1.
             in
             Summa
             .
             23.
             9.
             7.
             
          
           
             Gl.
             cap.
             〈◊〉
             〈◊〉
             .
             de
             haereticis
             .
             l.
             5.
             
          
           
             Cap.
             45.
             de
             〈◊〉
             .
          
           
             〈◊〉
             Barclaiumc
             .
             ap
             .
             3.
             
          
           
             Lib.
             5.
             de
             Rom.
             〈◊〉
             c.
             7.
             
          
           
             Ibid.
             
          
           
             Philopat
             p.
             110
             n.
             162.
             
          
           
             〈◊〉
             .
             106.
             n.
             157.
             
          
           
             De
             Reg
             &
             R.
             instit
             .
             lib.
             1.
             c.
             6.
             
          
           
             Franc.
             Verum
             .
             Const.
             p.
             2.
             c.
             2.
             
          
           
             De
             Pont.
             R.
             lib.
             5.
             c6
             .
          
           
             Vide
             P.
             D.
             M.
             
               Image
               of
               both
               Churches
            
             .
          
           
             a
             Tom.
             3.
             disp
             .
             5.
             q.
             S.
             punct
             .
             3.
             
          
           
             a
             In
             sum
             .
             〈◊〉
             .
             5.
             c.
             6.
             
             A
             polog
             ad
             
          
           
             a
             R
             Angl.
             c.
             13
             
          
           
             d
             Defens
             fidei
             lib.
             6
             c.
             4.
             
          
           
             e
             in
             13
             cap.
             ad
             Rom.
             disp
             .
             5.
             
          
           
             f
             Quest
             p.
             in
             c.
             3.
             
             〈◊〉
             .
          
           
             g
             De
             iust
             .
             &
             inre
             .
             〈◊〉
             m.
             4.
             
             〈◊〉
             .
             3.
             d.
             6.
             
          
           
             h
             Aphoris
             .
             verb.
             Tyran
             .
             nus
             .
             1.
             
             Instit.
             Moral
             2.
             p.
             lib.
             
          
           
             i
             1.
             c.
             5.
             q
             10.
             
          
           
             k
             In
             Hercul
             .
             Furent
             .
          
           
             l
             de
             Iustit
             .
             &
             jure
             .
             c
             9
             dub
             4
             
          
           
             m
             Chauue
             sauris
             polit
             
          
           
             n
             in
             resp
             ad
             Aphoris
             .
             Calvinistarū
             
          
           
             o
             Contr.
             Calvinist
             .
             Aphcrism
             .
             c.
             3.
             ad
             Aphor.
             1.
             
          
           
             p
             In
             expostul
             .
             ad
             Henrici
             .
             〈◊〉
             .
             pro
             Societate
             
          
           
             q
             in
             Apolog.
             pro
             Henrico
             Garnetto
             .
          
           
             r
             Ad
             annum
             Mundi
             .
             2669.
             n.
             7.
             
          
           
             s
             Tract
             .
             29.
             p.
             2.
             de
             quinto
             praecepro
             Decal
             .
             n.
             12.
             
          
           
             t
             tom
             .
             3.
             disp
             .
             4.
             q
             8.
             dub
             .
             3
             
          
           
             u
             32
             ,
             u.
             opusc
             .
             20.
             &
             lib.
             1.
             de
             〈◊〉
             .
             〈◊〉
             c.
             6.
             
          
           
             In
             lib.
             sub
             〈◊〉
             Torti
             .
             edit
             .
             Colon.
             Agrip
             .
             1610.
             pag
             21.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Apol
             ad
             R.
             Angl.
             
          
           
             Cap.
             11.
             pag.
             149
             Doway
             .
             1616.
             
          
           
             Vbi
             supra
             .
          
           
             De
             regim
             .
             Princip
             .
          
           
             In
             Clement
             .
             〈◊〉
             .
          
           
             Baron
             .
             tom
             ,
             6.
             
             Annal.
             An
             Dom
             447.
             n
             8
             
          
           
             De
             Iurisd
             cas
             .
             64
             ,
             〈◊〉
             ,
             14.
             
          
           
             Num.
             17.
             
          
           
             a
             Rex
             〈◊〉
             est
             subditus
             Romano
             Pontisici
             〈◊〉
             directi
             dominii
             quol
             in
             Regnum
             Angliae
             &
             Hibernie
             Romana
             〈◊〉
             Ecclesia
             .
             Bellarm.
             Apol.
             alv
             .
             R.
             Angl.
             c.
             3.
             
          
           
             b
             De
             Maiest
             .
             milit
             .
             Eccles.
             c.
             1.
             pag.
             25.
             
          
           
             c
             Tibi
             à
             quo
             emanat
             omuis
             〈◊〉
             ,
             unicus
             in
             orbe
             Pontisex
             ,
             Imperator
             &
             Rex
             ,
             omnium
             Principum
             superior
             ,
             〈◊〉
             &
             personarum
             supremus
             &
             Dominus
             .
             Epist.
             Dedicat
             .
          
           
             d
             2
             Sent
             ,
             dist
             .
             44.
             &
             lib.
             3
             de
             Regim
             .
             Princ.
             
          
           
             Lib.
             erat
             .
             in
             Breviar
             .
             de
             〈◊〉
             Nestorian
             cap.
             21.
             
          
           
             *
             Charity
             maintained
             by
             Cath.
             cap.
             7.
             
          
           
             Apologet.
             
          
           
             De
             Pontif.
             R.
             l.
             5.
             c.
             7.
             
          
           
             Philopater
             P.
             107.
             n.
             158.
             
          
           
             Disp.
             5.
             inc
             .
             13.
             ad
             Roman
             .
          
           
             De
             gestis
             consil
             .
             Basil.
             lib.
             1.
             
          
           
             a
             Cap
             〈◊〉
             〈◊〉
             .
             excom
             .
             &
             .
             c.
             delicto
             ibid.
             in
             〈◊〉
             13.
             q.
             3.
             q.
             3.
             
          
           
             b
             l.
             1.
             
             Occisorum
             ad
             〈◊〉
             .
             c.
             〈◊〉
             &
             l
             1.
             
             §.
             1.
             ad
             l.
             Cornel.
             de
             falsis
             l.
             quisquis
             ad
             l
             lub
             .
             Maiest
             .
          
           
             Apol.
             adv
             .
             R.
             Angl.
             
          
           
             Casaub.
             ad
             Front.
             Duc.
             In
             3.
             part
             .
             D.
             Thom.
             disp
             .
             33.
             
             Sect.
             1.
             
             〈◊〉
             .
             2.
             
          
           
             Vide
             Casaub.
             ep
             .
             ad
             Frent
             .
             D.
             p.
             133.
             
          
           
             D.
             Soto
             .
             in
             4.
             l.
             Sent.
             d.
             18.
             q.
             4
             art
             .
             5.
             concl
             .
             5.
             
          
           
             Navar.
             6.
             8.
             n.
             18.
             
          
           
             Suarez
             .
             disp
             .
             33
             Sect
             2.
             
          
           
             Coninck
             〈◊〉
             conf
             .
             〈◊〉
             1.
             n.
             7.
             
          
           
             b
             Cap
             Sacerdos
             .
             3.
             q.
             n.
             116.
             
          
           
             c
             In
             lucubrat
             :
             ad
             Barrolum
             .
             in
             L.
             ut
             Vim
             .
             n.
             22
             ff
             .
             de
             iuftitia
             &
             iure
             
          
           
             See
             proceed
             .
             against
             late
             Traitors
             .
          
           
             Vbi
             supra
             .
          
           
             In
             3.
             part
             .
             D
             Thom
             disp
             .
             33.
             sect
             .
             〈◊〉
             ,
             n
             ,
             2
             
          
           
             Can.
             113.
             
             A.
             D.
             1604.
             
          
           
             Actio
             in
             prodit
             .
             lat
             .
             p
             99
             
          
           
             Practic
             .
             crim
             .
             Ecclesiast
             .
             cap.
             109.
             
          
           
             Resol
             .
             de
             Matrimon
             .
          
           
             L.
             quod
             Maior
             ff
             .
             ad
             Municipalem
             .
          
           
             ff
             .
             de
             regul
             〈◊〉
             .
             ad
             §.
             refertur
             .
             L.
             7
             §.
             ult
             .
             ff
             .
             de
             pact
             .
          
           
             De
             republ
             .
             lib.
             2.
             cap.
             5.
             
          
           
             Histoire
             de
             〈◊〉
             .
          
           
             Dominic
             .
             〈◊〉
             〈◊〉
             .
             memb
             .
             3.
             q
             4
             concl
             .
             2
             derat
             .
             regendi
             secret
             .
          
           
             Lib
             7.
             hist.
             c.
             16.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Epist.
             ad
             Amphil.
             
          
           
             〈◊〉
             .
             2.
             in
             37.
             
             Psal.
             
          
           
             Cap.
             10.
             
             &
             21.
             
          
           
             l.
             19
             c.
             37.
             
          
           
             Decret
             〈◊〉
             Leonis
             .
             P.
             M.
             Epist
             .
             80.
             ad
             〈◊〉
             .
             Campan
             .
          
           
             Prudent
             ,
             〈◊〉
             .
          
           
             Psal.
             135.
             v.
             20.
             21.