EXURGAT DEUS DISSIPENTUR INIMICI * THE HISTORY OF THE DEfendors of the Catholic Faith. Wheareunto are added Observations Divine. Politic. Moral. By Christopher Lever Nostrum in Coelo Negotium. LONDON Printed for Nicholas Fussell and Humphrey Moseley, at the sign of the Ball in Paul's Church yard. 1627. POSUI DEUM ADIUTOREM MEUM NON NATURA SED PON TIFICIORUM ART FEROX. SEMPER EADEM BEATI PACIFICI DONEC PAX REDDITA TERRIS F. Hulsuis. sculp. THE HISTORY OF THE DEFENDORS OF THE CATHOLIQVE FAITH. Discoursing the state of RELIGION in England, and the care of the politic state for Religion during the reigns of King HENRRY 8. King EDWARD. 6. Queen MARIE. Queen ELIZABETH. And our late Sovereign, King JAMES. Kings and Queens of England, France and Ireland, Defendors of the most True, most Ancient, and most CATHOLIQVE FAITH, & c With all, Declaring by what means these Kings & Queens have obtained this Title, defender of the Faith, and wherein they have deserved it, whereunto are added, Observations DIVINE. POLITIQUE. MORAL. BY CHRISTOPHER LEVER. Nostrum in Coelo Negotium. Printed at London by G. M. for Nicolas Fussell and Humphrey Moseley, and are to be sold in Paul's Churchyard at the sign of the Ball. 1627. TO THE MOST HIGH, MIGHTY, And most Gracious PRINCE, CHARLES': By the grace of God, King of Great Britain, France and Jreland, Defender of the CATHOLIC FAITH. YOUR MAJESTY'S MOst humble, and unworthy Servant, CHRISTOPHER LEVER; with all humility dedicateth this History of the Defendors of the Catholic Faith, unto your Majesty, beseeching Almighty God to derive upon your sacred name and house a perpetual succession of able and resolute Defendors of the Faith; to the honour of God, the peace of the Church, the prosperity of the State, the blessed memory of your Royal Name, and the Confusion of Antichrist. AMEN. A CATALOGVE OF the Chapters contained in this HISTORY. King HENRY 8. 1. AN induction to this History briefly declaring the variable change of Times, from the beginning to the time of this History. page 1. 2. By whom and what means this Title defender of the Faith was given to the Crown of England. pag. 19 3. King HENRY'S first Act of Defence for the Catholic Faith. pag. 31 4. Of what importance this Act for the King's Supremacy was to the state of England, in respect of Piety and Policy. pag. 38. 5. Of the suppressing of Abbeys and Religious houses in England. pag. 48. 6. Of the King's remiss and cold proceeding in the work of Reformation. pag. 60. 7. Of the six Articles and the evil which thereof ensued. pag. 77. 8. Observations out of the general view of this latter time of King HENRY 8. pag. 91. 9 In what state King Henry left the kingdom to the next defender of the Faith, King Edward 6. p. 109 10. A comparison between King Henry 8. of England, and Frederick Barbarossa the Emperor of Germany. pag. 119. King EDWARD the 6. 11. OF the next defender of the Faith, King Edward 6. pag. 125. 12. Of the benefit that redounds to a state by a lawful succession of blood. pag. 131. 13. Of King Edward's defending the Catholic Faith and wherein he chiefly defended it. p. 139. 14. The trouble of the State, at this time of King Edward, how they were occasioned and how compounded. p. 152. 15. A discourse of the misery of man's life upon occasion of the Duke of Summersets' death. p. 165. 16. Of king Edward's death, and how he left the state to the next succession. 179. 17. A Comparison between king josias of juda, and king Edward of England. p. 187. Queen MARIE. 18. OF Queen Marie, and of the alteration of the State in the beginning of her government. pag. 191. 19 In what particulars Queen Marie did most offend the Catholic Faith. p. 201. 20. Of certain discontents whereat Queen Marie took great offence. pag. 225. 21. Of rebellion a discourse. p. 237. 22. A Comparison between Queen Marie of England, and Katherine de Medicies', Queen-mother of France. p. 245. Queen ELIZABETH. 23. OF the next Defendresse of the FAITH, Queen Elizabeth, and thorough what difficulties she attained the kingdom. p. 249. 24. The first act of the Queen's defence for the Catholic Faith, after she was Queen. p. 262. 25. Of certain state considerations which in respect of Policy, might have dissuaded the Queen from reforming the state of Religion. p. 268. 26. Of the care the Queen and State had to suppress the enemies of the Catholic Faith. p. 282. 27. Of what importance these statutes were in the 13. year of the Queen in respect of the Church and state. p. 296. 28. Of the Christian care Queen Elizabeth had to defend certain Christian Princes and their States. p. 306. 29. A remembrance of some particulars, wherein God hath defended this Defendresse of the Faith, Queen Elizabeth. p. 321. 30. Of Q. Elizabeth her resolute continuing in defence of the Catholic Faith. p. 329. 31. Of the last Act of the Queen's defence for the Catholic Faith. p. 333. King JAMES. 32. OF the next defender of the Faith King james, the King's Majesty that last was. p. 335. 33. Of the Kings defending the Catholic Faith in Scotland before he was King of England. p. 343. 34. In what particulars King james our Sovereign hath principally defended the Catholic Faith. p. 347. 35. A remembrance of some particulars whereby God hath wonderfully defended the King's Majesty. p. 361. 36. Of the diversity of Religions. p. 364. THE HISTORY of the Defendors of the CATHOLIC FAITH. AN INDUCTION to this History, briefly declaring the variable change of times, from the first beginning to the time of this present History. CHAP. I. THE first time was in the first Creation, for before God made things there could be no time; time being a deriving of things to such ends, whereto in God's decree they are directed. For whatsoever is earthly, What Time is. even man and the number of his travels, with their circumstances, are bound by God to a necessity of time, beyond which all the power of earth cannot reach. Their opinion then is both foolish and wicked, who imagine all things to happen by fortune, and that there is a special power in the Orbs and Elements (which they call Nature) by which, both heaven and earth and every work thereof is directed. And this opinion of Atheism is grounded upon this doubt, that whereas we define God to be the beginner of all things. It is by them demanded, where that God had his beginning, and from what he descended. By which form of reasoning they conclude against their own unbelief, their doubting what should begin, acknowledgeth a beginning, the which beginning is God, not that God himself had beginning, but that all things had their essence and derivation from him: he himself being infinite, and without time. For as in the figure of a Circle, is not to be found any limit or term of beginning, or ending: So God within whose Circle all things be that are; in whom we live, move, and have our being, is infinite in time, and infinite in all his attributes. Secondly, The judgement of Philosophy. This divine Truth is confirmed by the sentence of the best Philosophers, who (with their eyes of Nature) could discern and distinguish this Truth. But because I write to a Christian Prince I will not therefore strengthen myself with profane authors, but much rather content me with the testimony of God, whose words hath sufficient Majesty to answer all opposition. By this word I know that God in the beginning, Gen. 1. 1. created the world of nothing, there being no preexistent matter whereof to make it: and then of the dust of the Earth made he Man, a most noble Creature, of a matter most base, and breathed into his Nostrils the breath of Life, The Creation of Man. a soul so pure and spiritual as nothing but God could be more, being the sacred breath which he himself inspired, whereby our souls (even after our fall) yet relish of that divinity, and whereby we yet reach our meditation and spiritual exercise to God who did inspire them. Thirdly, And to this Man thus made, did God give, All things given to Man. the heaven, the earth, and all the beauty of them; For he himself in whom was the fullness of all things needed not aught that was made, but gave them to his servant Man; to whom he had made all things servants, reserving Man to his own service only. And for this end hath God given Man a Law, which limits him with strict obedience, and binds him to the due execution of such services, as may direct him to his end, which is God's Glory. The observance of which Law is called Religion, the not observing it a Rebellion against God; because thereby we oppose against that power that made us. The world divided by Religion. This observance of the Law of God which we call Religion, is that which hath divided the world into so many disagreements, the which like fire that deuideth the metttle and dross, doth cull out the most approved of Mankind, upon whom God's decree hath set the distinction of mercy, and doth mark such for the inheritance of eternal life. Among all which differences the maintainers of every several call it their Religion to which they chiefly adhere disclaiming all diversity. Fourthly, Yet as there is but one God, One God one Truth. so of necessity there can be but one Truth, and but one manner of true serving that only God, and such for me must that service have as may please the liberty of the Master, and not the base condition of servants to appoint. The reason of Multiplicity of Religions. And from hence doth arise the multiplicity of Religions, that men interpose betwixt God and his service, and so deny the most able and absolute God, both power and wisdom in the ordering of his own affairs. And therefore do men form Religions not only diverse, but adverse to God, and to his own prescriptions. These wrongs doth God suffer in his creatures, not by violence but at pleasure, and for the finishing of such determinations, (as but to himself) are most secret neither aught these differences to distress any man's Christian belief, or make him doubt the certainty of Religion, because of many uncertain Religions. For Christ jesus who is the truth and wisdom of his Father, saith, that he came not to bring peace (though the Gospel of peace) but the sword and difference, that through the fiery trial the Saints might pass to the glory of eternal happiness. Fifthly, The first schism. The first difference in Religion, was in the first family, in Adam's house the first Man, and that between two Brethren, Cain and Habell. Gen. 4. 3. Habell brought for his offering to God the first fruits of his Sheep, and the fat of them, the which Sacrifice God accepted. But Cain would not offer a Sacrifice of that value or nature▪ but presents God with fruit and trash, which God would not accept. And this conceived in Cain, an envious emulation against his brother Habell, which wanting grace to moderate, grew to the highest degree of Envy, whose nature is to feed on blood, for so did envious Cain upon the blood of virtuous Habell. This Cain, Gen. 4. 8. Cain the Father of Schism. this first man of blood, is a Father to all them that love difference, especially in Religion, and their Religion (of all others) is nearest Caines that stain their profession and themselves with blood, especially with the blood of righteous Habells. For God is the God of mercy and not of misery, and his delight is in the good, and not in the blood of the righteous. Sixthly, The first alteration of Time. In this generation of Adam was the first alteration of Time. For God created all things good, and in purity he form them; but Man made them evil, and by sin deformed them. For when sin enured our Natures, than Man and the Creatures God had given him endured alteration, and lost that name of Goodness, God gave them in their Creation. So that nothing is now (in his own Nature,) Good, but only by consequence and God's act, because by sin Man hath spread corruption (like Leprosy) over all the generations of Earth, and hath made an alteration of times, and a difference in the Natures of things, which had not been, but for the curse of sin, which hath altered their property, and made them subject to evil change, which otherwise should have had perpetuity of happiness. Seventhly, And as Rivers the longer they run, the larger they spread themselves, so sin and the evil thereof, Time the worse for time. for the times that are, are much worse, than the times that were: as may appear; if we compare times, and descend from these beginnings to a larger process. In the beginning, among three men two were good, and then the greater number were the better, but in the time of Noah, among a world of people, God found not a righteous man, but only one Noah; and then the better number was by much the less. At this time God looked down from heaven, and beheld the earth how it was deformed with sin, therefore he resolves to wash iniquity from the face of the earth, Gen. 6. 13. and to bring a general destruction upon all flesh. In which judgement his mercy saved Noah only and his Family. After the Flood, when God had thus cleansed the earth, yet found he in Man's nature concupiscence and a proneness to evil, the which grew up with time to a marvelous strength; for as the generation of men enlarge, the generation of sin doth much more enlarge, spreading itself over all the earth, and begetting in this new generation of men, new and unknown inventions of evil, whereby they exceeded their evil progenitors both in the number, and quality of their evils. For at this time popularity and greatness began to be affected, and the desire of Empire, The first desire of Empire. in ambitious and proud spirits made men so audaciously proud, that they durst dare heaven and give God the challenge. And at this time and not before, was there use of Policy, to contrive this or that evil, to steal, murder, waste, usurp and depopulate whole Kingdoms. Eighthly, This alteration of manners, occasioned a strange alteration in the state of things, for these differences did reach beyond particular quarrels, even to the subversion of whole states; whereby it came to pass, that one kingdom devoured another, and one people did subjugated many. As the Assyrians first, The four Monarchies. who erected the first Monarchy under Ninus and Simeramis, the Parsians under Cyrus, the Macedonians under Alexander, and the Romans under the government & Conquests of julius Caes●r. yet all these have had their alterations and have endured the misery of Conquest, even by such whom they reputed for barbarous and base people. Ninthly, The general care that was had of these worldly occasions, was the cause that Religion was scarce known, & not regarded: & therefore the Church then, The state of the Church in the old world. exceeded not the number of some few families, being translated from one holy Man to anotther, such as were Abraham, Lot, and job; unto the time of the twelve Patriakes, when it began to spread into a holy generation; and after the afflictions of Egypt and the wilderness it came to a flourishing and princely state, especially in the times of David and Solomon Kings of Israel; but not long after in Reobohams' time, ten parts of twelve fell back from Religion, and became Apostates; yea, and many times that little juda, that handful of God's people, being drunk with ease and prosperity, would forget God their mighty deliverer, forget his Sabbath and his Sanctuary, and give themselves to Idolatrous pleasures, with such general appetite, as if God had given them licence for wickedness, no appearance or mark of Religion in juda. Tenthly, God's judgements do correct and not destroy. The merciful God willing to cure the infirmity of those times, cometh with his judgements, Famine, Sword and Pestilence, (not as in the old world to destroy) but to correct the disobedience of his people; who no sooner relish the sweetness of his mercy, but wantonly return to their former remissness, and sin with greater appetite than before: yet for all this doth not God forget to be merciful, but continueth himself in his own nature a God most merciful, and most compassionate; who to demonstrate the infinite degree of his love to his servant Man, taketh from him the burden some condition of the Law, which he could not keep, and giveth him a new covenant, the covenant of Grace the Gospel of Peace. God altereth the t●n●r of our Obligation. And thus mercifully he altereth the tenor of our obligation, and to give this work of Graceful authority, he sendeth his only begotten the Lord Christ, to satisfy the old, and to rat●fi● the new Covenant both by his active and passive righteousness. Eleventh, The happy alteration of time. here was the greatest alteration that ever was in the witness of time, for before this we were commanded, to do and live, else to die: but now to believe only and live. Never was there a more large demonstration of God's favour; nor a like time, wherein Grace was so freely offered, or the gates of heaven so wide set open; as if God should reach his hand of mercy to earth, How God doth invite men to their Salvation. to invite us to his eternal inheritance, and (with the fairest promises of Love) to allure us to a state of most absolute blessedness: yet notwithstanding all this Grace, and all these fair invitements, so constant were the men of those times in their evils, that they refuse to indent with God, be the condition never so easy, or his promise never so absolute: but they combine themselves with all endeavour to resist the Grace of God; they will not have Grace though God give it freely; they are all Moses no Christ, all Law no Gospel▪ so powerful were they in their own opinions, as if the Law had been an easy performance; And therefore did they despise the work of Grace, crucifying the Lord of Life, that brought it, and that bought it with the value of his life; a price inestimable, killing also the Apostles his faithful witnesses, and persecuting the Saints, to whom God gave Grace to apprehend this Mystery. Twelfthly, here may a Christian man spend his holy meditations in considering the depravedness of Man, the gross dulness of his Nature, and how inclinable he is to all evil. chose the infinite measure of God's mercy; who notwithstanding our disobedience, will not utterly destroy us his creatures, but in a wonderful degree of favour, yields himself to the weakness of our flesh, knowing that our nature hath a proneness to evil only: And therefore hath he given free passage to the Gospel, making it fruitfully prosper in the blood of holy Martyrs, shed in the persecuting times of Tyrants and wicked-Emperors. 13. And in this passage of blood did Religion march until the time of Constantine the Great, Religion did live in death▪ who entertaining the Christian Faith with good affection gave it warrant for public exercise, whereby it spread over all the known world with such admirable increase, as God only could give to a cause so heavenly. The cause of schism in Christian Religion. And yet in the height of this prosperity, (according to the Nature of our flesh) the state of Christendom grew proud, with good success, and wanting the opposition of heathen enemies, divided themselves into heresies and factions, whereof insewed the greatest calamity that could be in a Christian state, every faction receiving authority and greatness, according as they were favoured or not by the Emperors. 14. And this diversity of fortune continued in Christendom for many years, yet so as Christianity might be well said to flourish, until the time that the Popes did arrogate to their seat supremacy and universal power (or as the History of Florence reporteth it) until the time of Charles and Pippin Kings of France, The Practices of the French. who in policy to secure to them and theirs the possession of the west Empire, bound the Bishop of Rome (whose authority might help that practice) by favours and friendly entertainments to their faction. And therefore did the French pronounce this sentence. That the Pope being the Vicar of Christ, ought not to be judged by men, but to judge all men and to determine every difference. This sentence (whether by the Popes themselves, or by their favourites, the French Kings,) was assuredly the Ladder for the Pope's ambition, and the cause whereof hath ensued so much evil to the state of the Catholic Church, as that Christendom yet is full of the marks of that misery. 15. Now the power of God that seeth the most secret practice on Earth, whose providence cannot be prevented with policy, suffers the measure of this evil time to fill and overrun with iniquity; so that a true Christian might have thought of himself, as Elias, when he thought he was only left of God's people: yet in that height of iniquity, there wanted not many Obediahs, who hid the faithful from the stroke of persecution; neither wanted there some even in this darkness of Time, who willingly offered their faith to the trial of fire, and sealed the testimony of their Religion, with the witness of their blood. Observations Divine. Politic. Moral. FIRST, from this extremity of evil time doth this following History take beginning, Divine. and here may be generally noted from the Observations of all times, that God doth never suffer the light of his truth to be utterly extinct, though many times in that degree of adversity, as that the eye of this world cannot see it. This is evident in the sacred Stories of the Bible, and also in the condition of these times whereof I write. When ignorance and Error like a double veil did blind the face of Truth: yet God whose eye of providence is ever open, seeth the envy of evil men. And (in the time of his good pleasure) he taketh off this double Veil, and presents Truth naked to the view of all men, as in the sequel of this History shall appear most evident. Secondly, Politic. Here hence also we may note the instability of earthly things; and how that Sovereignty, and Empire (the politic ends and the extremities of men's endeavours) are built upon uncertainties, and most unconstant turnings, the which false foundation, hath suddenly cast down, what many years, much study, and many men's labours had erected. Therefore is that principle of Policy, not altogether without reason, that Authority and Greatness of State receiveth strength by discords and Faction. For it is both the nature of things and the travel of men to endeavour alterations, and to transpose things from the present condition wherein they are, for from this cause all Empires have had their beginning strength, and death. Thirdly, Moral. It is a Moral respect, that in our constructions we judge not properties by external evidence only, for virtue and merit is not given by Suffrage, because it is often included in the far inferior number, and is often banished to poverty and contemptible fortune. Fourthly, For as it is no proof of truth to produce multiplicity of witnesses, where there is a necessary relation to favour. So virtues and moral deserts, are not judged by common examples or opinions, because both the one and other are not free and voluntary, but forced on us by the gross and palpable flatteries of our infirmities. Fifthly, It is also a moral institution that men should somewhat disgrace themselves in their own dignities, not that their actions may endure disgrace, but that their own opinions exceed not in their own estimations, which error doth often make the most fortunate most wretched; For if kingdoms, Empires, and the Catholic Church have endured bad alterations. Let no man dare to secure himself in their uncertainties. CHAP. II. By whom and what means this Title defender of the Faith was given to the Crown of England. FIRST, there is not in this last age of the world any thing more admirable, or that better doth merit the memory of writing, than the reformation of Christian Religion, reducing it to that purity of Doctrine, wherein it was first delivered. And this in a double respect deserveth everlasting memory. First, the worthiness of the act itself, being the restoring of Religion to the purity of Doctrine, whereby so much good doth redound to the state of Christendom as that greater cannot. Religion being the key that doth open the passage to happiness, and the Ladder by which we ascend the presence of God and holy Angels, whereby we are interessed into God's favour, and without which it is impossible to please God. It is admirable also in respect of the manner and means, whereby this work was wrought, being directed by the special power of God's providence, to the admiration of all them that truly consider it. Secondly, The reformation of Religion. For the Act itself, all the learned in the world are in controversy, whether (thereby) Religion was deformed, or reform. To both which opinions many excellent learned men, diversely adhered, whereby they divide the unity of Religion into these two diversities; Christian Religion divided into Protestants and Papists. Protestants and Papists, either of these subdeviding itself again, into many severals; whereby the plain and honest understanding of men less learned are distract; To see Religion, (which in truth is but one) divided into so many diversities: now because the handling of this doth rather belong to argument, than History; to a disputation, rather than to a relation of the occurrents of Time. I therefore leave that as impertinent to this business, and only tie myself to relate the manner how Christian Religion was reform: How Religion was reform. and (in special) how by the Crown of England this was done; whereby that Nation hath all other Kingdoms of the Earth, (in the highest degrees of honour and reputation) much exceeded it being the first that with victory, England the first that with victory did oppose the Pope. dared to cast off that awful and needless yoke of obedience to the seat of Rome. Thirdly, The first occasion of the alteration of Religion. The first occasion hereof was in the time of Martin Luther, who by his diligence in preaching and writing had got great estimation in Germany, especially with the Duke of Saxony, because in his teaching he opposed the usurped authority of the Pope, and for detesting those gross heresies, which by long continuance in the Church, had gotten a general allowance, Luther's Book de Captivitate Babyl. among (almost all men.) This Luther writ a book, entitled, de captivitate Babylonica so offensive to the state of Papacy, as the Pope and all his special favourites, were therewith very much displeased. Whereupon King Henery the Eighth (whether of his own accord, K. Henery the Eighth against Luther. or by the persuasion of others, I know not) writ against Luther, and in special against that book of his the Capt. Babil. in defence of the Pope's Supremacy. The purpose of the King's Book. The purpose of the King's book, being specially to conclude the doctrine of Pardons. Secondly, of the Pope's Supremacy. Thirdly, of the Sacraments of the Church: whether this was the Kings own labour, or that he only Fathered it to give it authority, is not certainly known, and diversely believed. Many think it was not, and that his Fathering of it was only a policy of state, both to gain himself a reputation in learning, and that by this special demonstration, the Pope might be tied to the King's favour, and assist him in his Wars against the French King: and they have these reasons of likelihood, that upon the instant publishing the said Book, the Pope did not only favour the King's enterprise, but also gave him many other witnesses of thanks, and among many this above all, that (to his other titles of honour) he added this above all, that in remembrance of the King's princely care for the State of the Catholic Religion, he and his Successors for ever should be styled Defendors of the most Catholic Faith. Fourthly, The greatness of the Pope at those times. And herein appeared the greatness of the Pope at that time, that the greatest Princes of Christendom, thought themselves highly rewarded, for their greatest travels, if the Pope should but give them, the allowance of his favour, or demonstrate himself in any particular kindness (how small soever.) And this was a matter very considerable, in that politic Religion, to gain such opinion of holiness as made him reverenced of the greatest Potentates. The Pope's policy. For by this he often made exchange, with great advantage, giving them words for things, and receiving the services of men, for thanks, indulgences, and pardons, which nothing benefited the Receivers, The Pope's secret purpose in styling the K. Defendor of the Faith. but much enlarged his own private ends. Such reward had King Henery for writing against Luther, in which may be understood the Pope's secret practice, for in giving this honour to King Henry to be styled defender of the Faith, he thereby had a farther end then to honour the King, which was to bind him to his perpetual service, which he thought he could not better do then by this obligation of honour, which indeed is the greatest that can be to a princely mind. The Pope knoweth that the King by accepting of this style defender of the Faith, was bound in the terms of honour to defend that whereof he had taken the protection, and so by consequence was he bound to all the Pope's occasions; he being in the common opinion of the world the universal head of that faith, which the King's Title did bind him to defend. And this (howsoever the success did not answer to the purpose,) yet was it great policy in the Pope, especially considering the danger of the times, and that many eyes began with dislike to pry into the deformities of the Church. Fifthly But who can contrive against God with success, for the Pope in this case shot his evil arrow against heaven, which in a perpendicular line, fell upon his own pate. God retorting the evil against him that sent it, making him fast in his own snare & to fall in that pit which he had digged for another. This is God's doing & it is wonderful in our eyes. The Pope's purpose disappointed by providence. For this K. whom the Pope had thought to have made the instrument of his greatness, did God make the instrument of his fall▪ the Pope gave him the name of defender; But God made the King to defend the Faith against the Pope the enemy of Faith. For policy cannot prevent piety; and God confounds the wisdom of men, and can make their subtle practices many times hit that mark they never aimed at; as in this particular, the Pope making particular choice of the King for his Champion, whom God (the contrary party) would employ for the Pope's destruction, giving him invincible spirit, to be the first Christian K▪ that durst put to his Princely hand to Ruin the walls of Babylon. Sixthly, And if the King's nature, and the circumstance of time were rightly considered, God moveth the King against his natural disposition. it will appear so admirable as God only could work that alteration in the King's mind, the King himself being so stiff and resolute, as none of his predecessors (I think) in this did equal him; especially in the term of honour and reputation: and then considering the King had written and published his protestation to defend the Supremacy of the Pope, and the Religion then professed: it may seem the greatest obligation that could be to bind his princely Nature, to continue his defence of that which before he had defended, especially in a matter of that consequence, the rather having declared himself to the witness of all men. Seventhly, Again, if we consider that Reply of Luther's to the King's Book, Luther's bitter writing. so full of heat and bitterness, as that every page (almost) hath provocations, rather to obdurate the King's heart, and to incense him to a more resolute obstinacy, than any ways to qualify or reform him: Luther scoffingly answering the King's arguments, with words of such disgrace, as ill fitted the gravity of Luther to give, or the Majesty of so great a Prince (with any patience) to endure. Luther's misconceiving. And doubtless this in Luther was a great oversight and a misconceiving, to think to help his cause by traducing the King's person; For the resolutions of great men are not moved by power, but by the persuasions of inferiors. And Luther in writing this book against King Henery, Luther's zeal without discretion. doth rather express his zeal then his discretion: For in all Controverfies, the heat of words (especially in the graver) is a want of that moderation, and judgement, which only giveth seemliness, and good form to all our actions: yet notwithstanding all these back occasions, which (in man's judgement) might seem to hinder, this gracious work, did God effect it, and that by his instrument, King Henery, whom both the Pope and Luther, had rather fitted for the contrary. Observations Divine. Politic. Moral. FIRST, Divine. God doth often interrupt and destroy the violence of wicked men, and their practice, by a contemptible, and vnthought of means: for so was Luther thought, in respect of the great and general authority, which then Antichrist had: the reason is this, that where God doth place his omnipotent Spirit, that strength is then invincible, but able to convince all resistance. For God (only) can contract in the person of one man, Valour and victory to order and reform the world. Secondly, Politic. The Politic practice here is observed in the Pope, who with demonstrations of Love without charge, could bind the service of Princes and great States unto him. For as it is most needful that the bodies of great Authorities should have strong and able supporters. So it is necessary in the wisdom of state, to gain and continue that correspondency, and indifferency, which may support our estimation. In which care this politic form is very necessary, that in disposing our gifts of favour we give least gifts to greatest men, but with most large circumstance: because that where there is any nearness of equality of state, it is not possible to make gifts valuable, but with Ceremonies. Thirdly, In Luther may be noted a marvelous defect of policy, to labour a spiritual cause with such vntempered heat. For if Luther's spirit had had moderation, and that politic wisdom which was but necessary in his Religion and high attempts, he would have made a difference between a principal and a second, the Pope and the King, and not have prosecuted against them both with like severity. For Luther could not be ignorant, that the only means to finish the reformation he intended, was by the favour and assistance of Christian Princes, which care in the cause and person of King Henry, Luther did not observe. Fourthly, Moral. It is a precept worthy of general practice, that in all societies, men should be Communicable, and translate their offices of love from one to another. For gifts and retributions, howsoever they are less worthy than our affections, yet are they our best witnesses, and do the better, and more often remember us: because they are more open, and evident to sense. Fifthly, Again, moderation of spirit which is our indifferent esteeming of ourselves with others, doth comprehend the very excellence of all humanity, being the most noble degree in our nature, and the very next to the dignity of Grace. Neither is there any moral virtue, which doth more commend men to general estimation, because it giveth desert to every man that hath it, and doth often give (from itself) dignities to such as want them. CHAP. III. King Henry's first Act of Defence for the Catholic Faith. THE first Act of the King's Defence was in retiring himself from the Pope's service for at that time, The first Act of the King's Defence. were all Christian Princes his servants. This Act of the kings was that which many Emperors and great Potentates desired might be done, yet never durst attempt to do, or successfully attempted it. Frederick Barbarossa. Such as was the Emperor Frederick Barbarossa, who notwithstanding his greatness both of power and spirit, yet failed he in his attempt, though he never pursued any thing with greater stomach. Henry the Second. Also King Henry the Second of England, who failing in the fortunes of this business, yielded himself (though valiant and princely) to such base conditions of penance, as well may declare the greatness of the Pope that imposed them: but with this King Henry the Eight it may seem, that God himself did conspire, to make the work prosperous, and the king for being God's instrument perpetually famous. Secondly, The first occasion of difference between King Henry and the Pope. The first occasion of difference between King Henry and the Pope, was the proceedings in the divorce of Queen Katherine the king's first wife, who before had been wife to Prince Arthur his Brother, wherein the Pope used such small regard to quiet the trouble of the king's Conscience, as thereby the king and the State were very much offended, and then such as did not favour the faction of the Pope, (for so I may call it) took the advantage of time, and grew bold to lay open to the king the deformities of the present time, and the glory he might purchase in restoring Religion to that purity, which now (in that holy profession) was altogether defaced. Thirdly, Those occasions so move the king's offence, that he summons his High Court of parliament at Westminster, laying before them his grief, which was the overmuch power the Pope had in his kingdom, and the small respect that he and his State had from the Pope: whereupon a Statute passed by consent of the three estates, whereby the king was made supreme Head over the Church of England, The King first made supreme Head. aswell in ecclesiastical as temporal matters, cutting off all manner of Papal authority from the crown of England. Anno regni. 26. And herein may appear the greatness of the king, An Argument of the King's greatness. and the reverence of his Subjects, who framed themselves to the pleasure of the king, The benefit of Majesty. in a matter of much difficulty and beyond all expectation. And this was the benefit of Majesty, which begot in them such duty and awful regard, which to a remiss and familiar Prince had not been granted Fourthly, This grant of the king's Supremacy was the first mortal wound the Church of Rome received, losing at that time the best Crown she had in keeping, whereby a precedent was given to all other Christian Princes, to free themselves from the Captivity of that Babylon, with whose Fornications the whole Earth was made drunk. And this Act of the State of England was so well approved in the judgement of Christendom, as that many the best parts thereof, (in imitation of King Henry,) have cast from them the bond of Papal authority; yea, doubtless so desired it is of all States, as (might it be done with security) their is no Prince or State, either Religious or politic, but doth so envy the greatness of foreign Supremacy, as gladly they would be cleared thereof, finding many times to the great detriment of state, the injury of this power, in interdictions and Papal curses, as if we read the divisions of Italy we may in them most clearly judge, The inconvenience of Papal authority. the inconvenience of the Pope's universal power, the abuse whereof is so common in those states, as that they are never obeyed, but when there wanteth temporal power to withstand them. And therefore did King Henry nobly perform his kingly Office, and well defend the Catholic Faith, in depriving the Pope of that power, wherewith the Christian Faith was offended, Observations Divine. Politic. Moral. FIRST, Divine. God doth what he list, by what means he list, so doth he produce his miracles by causes naturally unfitting, and so this miraculous alteration in the state of Christendom, was effected by the king his instrument, who both in Nature and opinion, was thought unlike for such Religious effects, being rather armed both by the Pope and Luther to oppose the enterprise. So doth God snare the engine maker; For the Wisdom of this World is but folly with God. Secondly, Politic. To observe a just proportion of state is good in all degrees, but in a Sovereign necessary, yet he that exceeds his state, doth impair his state, and by taking more than his own, he doth lose his own. CHAP. IU. Of what importance this Act for the King's Supremacy was to the state of England in respect of Piety and Policy. FIRST, If we consider the travels of men on earth, and the continual passage of all their actions, we shall find that every particular man of Spirit, or that hath but more than common understanding directeth himself and his whole travel to one of these two ends; Goodness and greatness the two ends whereto all men intent. either to be Good, or to be Great, and according to his choice of these, he doth frame the practice of his life, as if to goodness then is his care good, and he doth exercise those good means, that may lead him to his good end. For there is no way to attain good end, but by good means. But he that aimeth at greatness, the care of his life is much different, for to him there is no direct way of lawfulness or honesty to run in, for he breaketh these limits, and travels in every by passage how unlawfullsoever: and therefore they of this nature allow, only of this one principal, that whatsoever may direct them to their end, be it sin, or shame they give it allowance. Such was the resolution of that Tyrant, Richard the Third of England. who making Empire his desired end, cared not to travel thither in the steps of his nearest blood, so deep as (perhaps) to damn himself. And like unto him are all such whose desires lead them to unlawful ends, who resolving to obtain their desires, resolve likewise upon the practice of all ungodliness. Secondly, And this practice of evil men is in common construction called Policy, whereby the name of Policy doth receive much wrong by their gross and senseless understanding it, for Policy may be either good or bad according to the end whereto out of these considerations. First, the liberty that was recovered in the person of the Prince, he resuming that absolute authority to himself, which before was given to a stranger his enemy, whereby the King did add to his own greatness, and diminish the power of him that loved him not. And how important this is to the prosperity of a State, let the judgement of any sense judge it. Again, there is no State or Kingdom, under the awe of Popish Supremacy that can be said (truly) to be a free State, or the King thereof an absolute Prince, because that Kingdom is subjugated, and that King Subordinate to the power of another; The government monarchial the best. whereby the government monarchial (which of all others is most excellent) cannot be said to be in that State, where the authority of the Prince is divided, or rather translated into the person of another, as in the case of Popish Supremacy is most evident. Sixthly, Again, to inherit by succession of blood, (which is of very special consideration) is by this foreign Supremacy much endangered: because where this power is granted An inconvenience of Popish Supremacy. there is also given to the Pope the power to alter, and dispose of Kings and Kingdoms at his pleasure, and to translate the inheritance of States according as he shall please to favour or disfavour the true owners, whereof many times hath ensued much misery, and many calamities; So that I verily think there is no part of Christendom, that hath not had a woeful experience in this great misery. That were the Prince or the cause never so Just, and holy, or the Pope and his wicked life never so apparently evil, yet by this universal power, he had power given him to alter the State, and to translate Succession at his pleasure: pretending a Religious good, Pretend and intend. but intending either the advancement of his base kindred, or else some other envious and evil end. And how dangerous this may be to a Kingdom let any judgement determine. Lastly, this inconvenience doth follow of Popish Supremacy, The practice of many Treason's. the practice of so many Treasons, wherewith the name of Christendom is much spotted; For he that is resolved the sufficiency of other men's writings to this purpose: This only Argument, that whereas by the testimony of holy Scripture we are taught to know that man of sin, whom the spirit of God calleth Antichrist by this special sensible sign of pride, Pride the most sensible sign of Antichrist. in that he being but man, shall presume to exalt himself above all that is called God. Now that Kings and Princes of the Earth, are (by the sentence of Scripture) called Gods, it is most evident, in that place where he saith, I have said ye are Gods: that is, Psalm. nearest to myself in your dignity of place, representing my power and my Majesty, in the highest degree upon Earth. Then whosoever shall exalt himself above these degrees of Majesty, must of necessity be he whom the Spirit of God calleth that man of sin that Antichrist, because his sin is like the sin of the Devils in the Creation; The sin of the Devils in the Creation Nymrod's sin Supremacy. for as they did, so doth he contend for the highest Supremacy: and (Nymrod-like) he buildeth himself aloft above the reach of Earth, reaching his ambition, beyond the limits of mortality, even above all that is called God. Eighthly, And therefore great reason had the King, and so have all the Kings of the Earth, to cast off all friendly entertainment with him, that would exalt himself above all flesh, nay, above all that is called God: and I am verily persuaded, that this one respect of pride is that mark whereby she is best known to be that Babylon, with whose Fornications the whole Earth hath been poisoned, yet in these latter times hath she got more ugly visors to mask in Blood and Treason; two such deformities, as would be very apparent in the face of Religion. And God no doubt hath set these marks in her forehead (as he marked Cain) that all his beloved in the world, might know her at the first blush, and avoid the filth of her Fornications. For where those evils are; God is not in the honour of his service, but in his justice and angry Majesty. CHAP. V. Of the suppressing of Abbeys and Religious Houses in England. FIRST, the work of God's providence is most worthy of consideration, leading (by variable turnings) the passage of all transitory things to that end, whereto God hath decreed them. In which work howsoever, God never altereth his purpose. God doth never change the purpose of his will, yet the events (many times) seem very admirable to our understandings by reason of their change and varieties. Vicessitudo rerum. For all things in this world are in continual motion, being moved as shall please the hand of providence, every thing being like the moving Sea, sometimes flowing, sometimes in their ebb again, sometimes up, sometimes down, according as shall please that power that moves them. And from this moving cause is derived that variety in the state of Earth which men (falsely) call Fortune, The variety of Fortunes. the often change whereof to a Christian judgement is not strange, because he considereth the power that God hath over all his creatures, and how inclinable they be to alteration. Secondly, And for particular instances: Though Religion before these times had endured an evil change, changing the truth for many superstitious Ceremonies, yet so venerable was the name of Religion to the people of those times, as (notwithstanding their misconceiving the truth thereof) they gave such large demonstrations of love and zeal to that profession, and the Professors as no people at any time did ever exceed them; The regard that was given to the Pop: Church. enriching the state of Religion, both with honourable regard, and with very ample possessions. Insomuch as the Church than might rather seem a Triumphant, than a Church Militant; So high was it exalted in the degrees of worldly prosperity: yet for all this flourish, God cometh with his rod of correction, and (finding evil in the greatness thereof) he altars their present Condition, that as they had forsaken the truth of his service, So he would bereave them their earthly honour, wherewith the true name of their false Religion was gorgeously decked. Thirdly, The first cause of alteration of Religion. The first cause then of this alteration was God himself, who, when he seeth the vessel of men's iniquity full, he filleth his viol with wrath, to reform and correct, what evil men had before deformed, and being most jealous of his honour, God most jealous of his honour. he cometh with more than common corrections, to reform the truth of his service. For so did God at this time, his angry hand reaching destruction, beyond the lives of those evil men, even to their lands, houses and possessions, making King Henry utterly extirp these abused Monasteries, as the Israelites did the Canaanites, for their monstrous and heathenish sins. And therefore no doubt did God make particular choice of King Henry for his instrument, fitting him with extraordinary spirit, The King well fitted for this business. that he might the better manage this great business, whereto God had ordained him, and wherein God did wonderfully assist him. Fourthly, What might move the K. in respect of himself. But what might move the King in respect of himself, many men many ways conjecture. Some, by the spoil of these houses that he might enrich himself, and relieve the occasions of his Wars, which then did much distress him▪ But howsoever, Master Fox in the Act and Mon●. this hath credit with him that writeth this Story at large, yet in that opinion I do not believe him. For it is not likely that any Christian Prince in the world, would for any respect of spoil, destroy the estates of so many (at that time reputed) Religious and Godly men. Others think the King did this out of Stomach, the Pope being then in full opposition with the King, for taking Supremacy from him in the Church of England, that had but lately given to him & his Successors for ever the title of defender of the Faith; the King imagining he could not secure to his posterity, the continuance of his Supremacy, where his enemy (the Pope) was so strong both by the number and by the worth of these Religious houses: The Pope's strength. and therefore it is thought the King did suppress them in Policy, making that his own strength which he found to strength his enemy. And this howsoever hath a likelihood, being near the King's disposition, yet I verily think the King would not for any politic regard, have brought a general destruction upon that State which then was held Religious. The cause moving the King to the subersion of the Abbeys▪ But rather understanding by his Visitors the great disorder and ungodliness of men and women (in those places) professing Religion, did (in the care of conscience) scatter their assemblies, ruin their houses, and justly seize that to his use which they with so much impiety had abused. Fifthly, The outrruding of Friars, etc. Upon this consideration, did the King outtrude the Rabble of Monks, Nuns, and Friars, and seize their possessions, finding that their large allowance of wealth and easy life, was cause of their wanton and wicked trade of living, and that prayer, and the exercise of true Devotion (whereto they were dedicated, was not that whereunto they employed the large benevolence of their Benefactors. They using (only) the forms of some superstitious prayers, and a formality in their attire, wherein they observed a precise order, being in the main carriage of their lives of all people most disorderly. The suppressing of Abbeys good to the Church and Commonwealth To reform which was not only necessary for the truth of holy Religion, but very convenient for the better government of the Commonwealth, the State receiving great detriment by allowing so largely to those lazy and unprofitable members, and the Church great scandals, by their ungodly and heathenish lives. To reform this then, was an Act in the King very gracious, tending directly for the good of both states, whereby he gave proof, that God, and not the Pope, made special choice of him and his Successors, to defend the most True, Ancient, and Apostolic Faith. Sixthly, A doubt. Yet here it may be doubted, whether the King did better in the utter extirpation of these men, their order, and houses, or if he had reform only the abuse, and left their places and possessions to others of better life, and professing the truth of holy Religion, whereby the evil might have been taken away only, leaving their maintenance to be employed in holy and Religious uses, especially considering that the want in the Protestants Religion is the want of maintenance, whereby many well deserving Scholars live in the penury of life unsupported, which by this means might abundantly have been supplied. Seventhly, Answer 1. To this doubt many in their several opinions diversely answer, some that the standing still of their houses in the former condition of a corporation was dangerous, least upon every alteration of the Prince, the dispossessed might again reenter, whereby the latter condition, might prove worse than the former. And this reason were good, if there might not have been assurance to have secured them, from all danger of repossessing, (the which no doubt) might have been done, if the providence of the State had regarded it. Eighthly, Others think the King, 2. too severe in this his manner of correction, supposing it had been enough for him to correct but not to destroy, to reform the abuse, not utterly to have subverted both the abusers and the places abused: and that his converting their wealth to his own private benefit, was an argument that he did this; not in zeal to reform their abuses, but rather to interest himself into that abundance of wealth they then possessed; following herein the example of Cardinal Wolsey, Cardinal Wolsey, an evil precedent. who in the year 1525: obtained licence to suppress certain Religious houses, to furnish him towards the building of his two Colleges at Oxford and Ipswich, the which Colleges being founded upon this false ground, never had the good fortune to be finished but perished in their Birth. Ninthly, And I verily believe, that howsoever the King had a further respect then to inherit their wealth, yet was there both that and many other by occasions, strong inducements to move him to this severity in punishing. And herein the King may be was and is in the person of the Pope, an ambitious desire of universality of Empire, with universal neglect and hatred. Thirdly, ungodly practice hath not always evil success, if we respect the present but if we respect events further of, they are ever evil and certain in their destruction. Fourthly, Politic. to dissemble our intents, with fair pretence is a principle in policy, which I commend not, but remember only. For though no man be bound at all times and in every cause to declare himself in direct evidence; yet doth it much advance the honour of a Prince to be square in all, without difference or disproportion. Fifthly, In a general cause, it is necessary to be generally respective, and not to confer that upon one, which (with satisfaction) may be given to many. Therefore was it good Policy in the King to distribute the possessions of the Abbeys he suppressed, to many of principal authority in the State: For it is wisdom to satisfy their offence that have authority, rather than such as want it. Sixthly, Moral. It was the wisdom of the best moral Philosophers not to place felicity in Fortune, because of uncertainties, for he is only happy, that cannot be miserable. CHAP. VI Of King Henry's remiss and cold proceeding in the work of reformation. FIRST, there is nothing in the Earth more certain than the uncertainty of all earthly things. For Man (one of the best of God's Creatures, in respect of the excellency of his reasonable soul) doth so often times change the condition of his life, as if he were not of that excellency, nor had not that power of judgement and understanding which he hath. And this is God's work in the depth of his wisdom, to whom only all things are certain, and with whom there is no shadow of change. God reserving to himself the secrets of those things whereof his will is we shall be ignorant, imparting only so much to us his creatures, as may serve for the work of his service, he himself still guiding us by his hand of providence, to those ends, whereto his decree hath ordained us. And by this doth God give us a demonstration of his power, and our weakness, of his power in being most certain in all those things, which to us are casual▪ and of our weakness, because we are like the air, we breathe carried whithersoever it shall please the wind to move us. Secondly, The truth of this may appear (in the King's particular) who notwithstanding the greatness of his spirit, and the honourable attempt he had made in the cause of Religion, whereby he had run himself so far in the travels of that business, as that he could not well retire, without dishonourable shame, the expectation of Christendom seeming to depend much upon the King's continuance in that course: yet even then did the King surcease from that Religious work, which with so much honourable success he had begun. Where it may seem strange, that a Prince of his greatness, having the advice of an honourable and wise council, The weakness of the King's resolution. should lay upon his name the imputation of weakness, not to go forward with that whereto his honour was so much engaged. Thirdly, But if we consider the time, and the difference of opinions in those great men, The King ruled by persuasion and not by judgement. to whom the King did show himself most gracious, it will then appear, the business went forward, or not, according to the affection of the King's Favourites. Fourthly, As in the time of Cardinal Wolsey, Cardinal Wolsey. a man so great in the favour of his Prince, as that our English Chronicles cannot match him, who in the time of his prosperity, did so possess the King, as that the King may be said to sail with no wind but the Cardinals, the king being but the body to his soul, he moving it according to the pleasure of his own appetite, and therefore at this time was the king all Cardinal, putting himself in Print to defend the Supremacy of Popes. But this time did end with the Cardinal's fortunes, who being puffed up and high swollen with the spirit of ambition, run himself into strange contempts, against the Majesty of his Prince: who finding him so Cardinallike in pride, and vain glory stripped him of those honours which before he so lavishly had given him, translating his favour upon Thomas Cranmer Thomas Cranmer. Archbishop of Canterbury, whom the king finding Religious, honest, and learned, gave his opinion good authority. Fifthly, And at this time the Protestants Religion, began to have the favour of the King's protection: yet by reason of the peaceable Nature of this Man, D. Cranmer. and because of many other important considerations of inconvenience; the cause of Religion went not with that prosperity forward, as otherwise it might. For howsoever we may justly conceive of this learned man, that he wanted neither spirit nor power, to travel in the most important affairs of State, the which he hath well declared by his resolute and learned proceedings, in the King's divorce: yet considering in what terms the State then stood, and the particular condition of his State, it will appear that a necessary providence of his own security, did enforce him to a violent patience, and to silence and suppress his zealous spirit, which otherwise would have ventured upon much more hazard. Sixthly, For at this time Cranmer contrary to the laws than enforce, was married, and did live with his wife to the great hazard of his life: and this was one respect why he suffered so much the practice of his enemies, keeping good correspondence, and indifferent favour, lest his Marriage should be called in question, whereby both his state and life had been exposed, into a danger most eminent. Seventhly, And if any man object that these regards of Cranmer proceeded from his fear of temporal loss, and that he fainted in the main execution of his Christian Office. I answer, that no fear but a Christian providence was the cause of this wariness; For he might well know, that if he proceeded in the difference of Religion by violent and forcible means; he should then have had the whole power of the contrary faction bend against him: and being (by reason of his marriage) within the danger of law, it could not be avoided but the severity of the law should have proceeded against him. Eighthly, Yet notwithstanding when the necessary care of Religion did require him, there was no respect could bind him from his earnest endeavours, as may well appear, by this most resolute opposing against the Statute of the six Articles. So that Cranmer (in true estimation) hath well deserved, and worthily acquitted himself of all imputation; yet by reason of these occasions, he could not do that, which the opportunity of the King's favour did offer him. Ninthly, Upon this advantage Stephen Gardiner Stephen Gardiner. builds his strength, who by observance, and cunning insinuation, shifting himself into the King's favour, got great authority in the State, and according to the nature of his working spirit, troubles the waters of peace of fish for Romish Religion, whereto in his heart he was much inclined. And this man, Gardiner a great Politician. (not like Cranmer but Matchivellike) grounded in the secrets of Policy, seems what he is not, and is content to proportion himself to the fashions of the time, with purpose to alter that fashion. And this howsoever it were a thing very dishonest especially in the office of a Bishop, yet was it a very politic Regard, and that mist whereby he wrought all his enchantments, for by his observance he continued in the King's favour, and by that favour, he erected the whole frame of his Policies. Tenthly, The six Articles. And from this cause had the six Articles beginning. Articles so bloody, as the letters in them, cannot number the blood which was shed in England for them, whereby may appear the greatness of Stephen Gardiner's wit, that could make the King sail with a contrary wind, and destroy that cause which before he had protected: and this was, notwithstanding Cranmer his opposite had then great favour with the king, and the highest authority and place in the kingdom. Eleventh, Another of the King's Favourites in those times of difference, was Sir Thomas More than Lord Chancellor of England. Sir Thomas Moor. A gentleman (in respect of his natural ornaments) worthy of much honour, for besides the beauty of his learning, which in great personages is very deserving; he had so good a moderation and temper in all his actions, The excellent ornaments in Nature in Sir Thomas Moor. as no adversity could deject him, neither any prosperity make him less in the use of regard, and civil humanity. And notwithstanding he was diverse from me in that profession which I hold for truth, yet because I write the truth of History, it were very unworthy in me to obscure, the deservings of any man, The error of such as write History. into which error many others, and especially such as have recorded the passage of those times, have unadvisedly fall'n, traducing the persons of men for their opinions sake, and making them altogether evil, that in many commendable things were excellent. And because that all good things are from God, (who giveth them according to the pleasure of his will) it were therefore much injury to obscure the goodness of God, wheresoever it shall please him to place it, and this I write in favour of truth, Truth the life of all History. which may be well said to be the life, and true moving soul of all History. Twelfthly, This Sir Thomas Moor howsoever he was an enemy to the truth of the Gospel, Moor an evemie to the Protestant Religion. yet if we compare him with Stephen Gardiner, the comparison will make Sir Thomas Moor less evil, the other being so monstrous in his wicked practices; for the one made conscience to equivocate and dissemble himself, of which the other made no reckoning. Sir Thomas utterly refusing the oath of Supremacy, The unequal comparison between Moor and Gardiner. because in conscience he thought he might not take it; Gardiner had the like witness of his conscience yet did take it, and therefore Stephen by dissembling saved his life, which the other (by plain expressing himself lost. So that both these, though they conspire one end, yet in themselves are they very divers, the one with a manly resolution, and with the witness of his blood professed himself and his resolution, the other by swearing and for swearing to ban and disclaim that, which (in his purpose) was the mark whereto he shot himself and his evil policies: the one ending all opposition in his own voluntary death: the other by subtlety continuing his evil life, that life being the death of many the dear Children of God. 13. Another highly in the King's favour, and most worthy of high favour, was the Lord Cromwell, Lord Cromwell. a man so resolute in the work he had begun, as never any did pursue a holy business with better Spirit, who notwithstanding the greatness of his enemies, who after the fashion of all Courts, envy such most, unto whom the Prince is most gracious, and then most, when the degrees of honour are derived upon any of mean beginning: In moderation. yet so could this man rule the prosperity of his fortunes, as neither in general opinion, was he thought proudly to delight them, nor yet not to understand what those honours were, which the King's favour had given him. So advised was he in the passage of his honourable life, as that use (which seeth the least advantage) could never find just occasion (though occasions were sought) to scandalise his reputation, in the general opinion of good men. And howsoever God did suffer the evil of his enemies to prevail over his life, yet never to the death of his honourable remembrance, to whose Godly care, all the lovers of Religion in Christendom are beholding, England beholding to the labours of the Lord Cromwell. especially the English Nation, he being a principal instrument, whereby the King was moved to reform Religion. 14. In this man's time the Religious then living had great hope of prosperity in their holy cause, In this time Religion did proceed well. aswell in respect of his diligence to that end directed, as also of the King's inclinable nature, which did seem to consent with the honourable desires of the Lord Cromwell, entertaining him in all favourable regard, giving him names, and places of high honour, whereby his godly cares went the better forward having the strength of the King's authority, which he applied to no other end, but that God might receive honour, in restoring the truth of his service, and that the king might not receive dishonour in abandoning the protection of faith, whereof God by the sentence of his enemy had made him defendor. His constancy in one course. And this good cause, did this good man prosecute, with the best strength of his endeavour, not regarding his life more than God that gave it, nor the honours of his life, more than the honours of his king, from whose bounty his honours were derived. 15. Thus we see the diversity in the king, whereby he grew remiss in following this holy care, Diversity of opinions cause of the King's unconstancy. which was because of the diversity of opinions in those men, whom the king most trusted in the state, he suffering himself to be driven against the currant of his own streams, by the violence of other men's persuasions. 16. And here is offered a large consideration of the King's Nature, who notwithstanding his great spirit, and his many other honourable deservings, he had this infirmity. That he would be induced to do those things, The King's infirmity. which were much disagreeing in themselves, and to go forward and backward in one course, and suffer himself to be moved, whether the violence of other men's affections would carry him, sometime for, sometimes against Religion: and by this he gave an open demonstration of the weakness of his nature For there is no alteration in a State that is not dangerous, Every alteration in a state is dangerous. and then is the danger most, when the great ones (great in authority and near in the favour of the Prince) divide themselves. For difference, if it be not compounded by the awful Majesty of the Prince, it will grow to faction, & by consequence to open breach. And though the Prince so govern, that they dare not come to open difference, yet will they work by conspiracy, and secret practice the confusion of each other. For where faction is, there can be no assurance, & men will seek to assure themselves though it be by the fall of others; And this evil is best prevented by the providence of the Prince; who when he seeth deformity in the body of the State, and that of necessity there must be alteration, to make such choice of instruments, as best love the cure, lest otherwise in stead of physic they administer poison, and so not cure, but destroy the body diseased. 17. And this was the King's error The King's error. (who though his purpose to reform was good, yet the course he took was not good, making ill choice of particulars to whose trust he commended that business, some of them being Protestants, some Papists; so that the King may be said to build with one hand, and to cast down with another, to reform Religion and to deform it again. And therefore this advice I dare give the best Prince in the world. Let those you love best, and trust most, be one in themselves and one with their Sovereign, and work not upon the foundation Truth by contrary means, for he that so buildeth, buildeth Babel, that is, confusion, and not the walls of jerusalem. Observations Divine. Politic. Moral. FIRST, Divine. to entertain and begin a Religious work, is both an honourable and a holy attempt, but to finish it is more, because it is possible, that unworthy men may undertake and retire: But Piety, is not Piety, if not constant. For no virtue is rewarded but perseverance. Secondly, To faint in the prosecution of a Religious cause, is of all cowherdice the most shameful and recreant, because in all such quarrels. God is our General, and doth arm his soldiers in complete security. Thirdly, Politic. A Prince that hath many about his person, cannot but must have much difference in their qualities: his politic part is to observe, and judge the difference, and to distinguish them to such service in the State, as may make them emulous to exceed, and not envious to extirp the prosperities of one another. Fourthly, It hath been thought good Policy, that in a Senate or Counsel of State, it were good to have men of opposite judgement, because it doth provoke both factions, from exact declaration of their best endeavours. This, in a state merely politic may have pretence, but in a Religious State it hath none; because it is impossible to go to one God, in one truth, by contrary steps. Fifthly, It were dishonourable and dangerous for a Prince, that hath his state free, and in quiet to dissemble or to divide himself to contrarieties, because he that doth not declare himself certain to one, doth remain suspected of all, and doth give a general hope to general varieties. Sixthly, Moral. The error and vice is greater in retiring from virtuous proceedings, than the virtue is to undertake them. For we are tempted by all reason to undertake them, but by none to leave them. Seventhly, He that composeth himself of contrarieties, doth wear a monstrous Shape; for humanity and civil Society is bound to the Rules of virtue, as Piety and Religion to the Rules of GOD. CHAP. VII. Of the six Articles, and the evil that thereof ensued. FIRST, the original cause of this evil was pretended The cause pretended of the six Articles. to be a remedy, against the many Sects of Religion, which then began to multiply, when Religion was in restoring; the State whereof being unsettled, gave occasion that many busy Spirits, according to their several judgements, would diversely determine, what was the true form of God's Service, and what was not, whereof it came to pass, that many idle and gross opinions, The cause of many gross and senseless opinions. had many that would stiffly adhere to this or that, according as their blind judgements did direct them. For it hath ever been and ever will be, the nature of the worst understanding people, to desire innovation, and ever to affect that most, which hath most singularity, The nature of the Vulgar ever opposing the judgement of the learned, and the power of lawful authority; and this is a natural Antipathy between the base and the Noble, the foolish and the wise, the bad and the better sort of people. Secondly, To cure An evil cure this disease in the State of England, was very needful, but the care they applied was both unlawful, and very prejudicial, laying such salve to the sore, as made the wound wider, and the grief much more sensible. For if we remember the whole story of King Henry's Life, there is not any other Act that ever passed the consent of a Parliament, so dishonourable to the King, and of like offence to the Catholic Faith, as was this of the six Articles, Six Articles. especially then when the King had set his Princely hand to the work of reformation; whereby he did (in a manner) disclaiming his former proceedings, pulling down the holy frame, which with so much labour he had formerly erected. Thirdly, Yet so strong is the power of persuasion, The power of persuasion. especially in them we trust, as that oftentimes we suffer ourselves to be led to those ends, that greatly disadvantage us. And this is well seen in this Act of the Kings, which in truth did altogether tend to the pleasure of evil men about him, and not to his honour, nor the good of his Kingdoms; he being thus persuaded by Stephen Gardiner pretending thereby a provident good, but intending fire, blood, and persecution to the cause of Religion, and to the holy Professors thereof. Fourthly, For these Articles (whereto the King did enjoin his Subjects to confirm them) were all of them contrary to the Catholic Faith of the Protestants Religion, being no better than the Ladders whereby the Bishops of Rome, have ascended the steps of reputation, and worldly greatness; some of them being for his gain, others for his regard, all of them the limbs of Policy, and none of them proportionable to the rule of the Catholic Religion. And therefore was Stephen Gardiner much deceived, when he thought to square out Truth, by false Rules; making these Articles The six Articles what they were. to judge who was in the Catholic Faith, yet these themselves not Catholic, but rather worldly inventions and tricks of Policy. The first, avowing Transubstantiation, a doctrine as new as the name, and but of late years invented. The second, denied the Sacrament to be exhibited in both kinds to Laymen, contrary both to the commandment of Christ at the first institution, as also contrary to the practice of the Primitive Church for many hundreds of years. The third, that Priests ought not to marry, contrary to Saint Paul's opinion, the practice of the Church, and the judgement of holy Scripture. The fourth, that vows ought to be kept, and this hath only a respect to a politic end, being that foundation whereupon is builded their monasteries▪ and the wicked rabble of lazy Friars, and Nuns. The fifth, that private Masses were necessary, and agreeable to God's Word: an invention to get money only, and ridiculous to the judgement of all learning. The sixth, of the necessity of auricular confession. A Politic device whereby the Pope hath understanding in all states, making his Priest's intelligences, and binding the consciences of Christians, to that slavery, from which God hath made them free. And these were those Articles, which were made the Tryers of Christian Religion, whereto every man was to give his consent, or else to have the judgement of law as felons, being adjudged (by the sentence of the Church) Heretics, cast out from the favour of God, and from the society of the Catholic Church. Fifthly, By this than may appear the evil that redounds to a state when the Counsel of a Prince is divided, The evil that redounds to a State when the Counsel are divided. not conspiring one but diverse ends, especially then; when the Prince puts off the power of his Majesty, and suffers himself to be led by the easy persuasions of them near him by his favour. For if the King had had as much the spirit of Divinity, as he had of Majesty, he would never have had both a Cranmer, and a Garidiner, a Cromwell and a Moor, to order him in the affairs of his Church and kingdom. But according as he had been resolved in Religion he would only have made choice of such for his counsel, as had conspired one and the same end with him their Sovereign, neither is it good in the wisdom of state, The care of State. to entertain them near us in love and place, whom we find to far from us in the opinion of Truth, because there is no obligation, can make such men assured, that work to bring us to a course against our purpose, giving us the reins only so far as may lead us to their desired ends. Sixthly, If this man and his evil practice had not prevailed more with the King than the better persuasion of the Lord Cranmer and Cromwell, the reformation Gardiner the means to hinder the King from reformation. of Religion had not been letted in so hopeful a proceeding, neither had the King and parliament passed any such Act so bloody, as was this of the six Articles: whereby the King did blur the honour of that reputation he had formerly gotten, and retired himself in the pursuit of that enterprise, which worthily had made him very famous. And this doth prove the greatness of his evil wit, Gardiner's wit. that made this alteration in the King's Nature, and doubtless if God had given this man grace to have loved honesty and truth; he had many other qualities of good commendation, which would have been most flourishing in a man of holy life, Gardiner's gifts. as his learning, wit, and spirit, whereby he was well fitted to travel in State business, but misapplying those to ungodly ends, they were the defects and blemishes in the person that so had them, and very pestilent to the State where such men have authority. Seventhly, And if we remember the time of these six Articles, we shall find it plentiful in the Records of Holy Martyrs, that shed their blood in opposition of that false doctrine, neither wanted they some likewise at that time that suffered death in defence of the Pope's Supremacy. The Religion at this time in England, was neither the Protestant nor the Papist So that the Religion then professed in England, was neither that of the Protestant, nor this of the Papist, for at that time one and the same Law, did denounce judgement against the maintainers of both kinds, condemning the Protestant for not subscribing to the six Articles, and the Papist for not allowing the King's Supremacy. And therefore good cause had he of admiration, who seeing at this time in England three Protestants and three Papists to die at one time, and in one place, and by the sentence of one Law, for their conscience, Three Protestants and three Papists die at one time and in one place for their Conscience. admireth thus: Deus bone, quomodo hic viwnt gentes, hîc suspenduntur Papistae, illic comburuntur Antepapistae. jesus saith he) how do men live here, Acts and Mon pag. 1375. for there hangs the Papist, and here burns the Protestant for Religion. Eighthly, And this came to pass because the King's counsel, were divided into parts, one half Protestants, the other Papists. The King's Counsel, the one half Protestants the other Papists. The Protestants maintaining the Act for the king's Supremacy. The Papists that of the six Articles, either party executing the judgement of the Law, according as in their several opinions they were affected: whereof ensued the greatest calamity that could be in a Christian State, The misery of these times no man making conscience of Religion in either profession that escaped punishment, only such were free and under protection, who either did dissemble, or conform them to the fashion of the time. And this had not been if the Prince and his Lords had conspired one end, for take unity away, you take Truth with it, Tolle unum, tolle verum. and disagreements do most assuredly presage loss if not destruction. Ninthly, But God who denied to his servant David the building of his Temple, because his hands had been in blood, and did reserve the honour of that work for Solomon his Son, 2 Sam. 7. 5. a Prince of peace; So in this work of reformation. God would not King Henry to effect it, because he had been in blood, and War, as was David Salomon's Father, but he reserves it for King Edward, God would not that K. Henry but that King Edward should finish this reformation. a true Solomon in the wisdom and justice of Solomon; And this Prince did God ordain to restore the truth of his service. King Henry his Father (as did Salomon's Father) preparing only matter for this heavenly work, which his Princely Son and not himself was to finish. Tenthly, And howsoever King Henry did not go forward to this work with that constancy, as the worthiness of the cause deserved: being letted by the envy of evil Ministers, yet hath he well deserved honourable remembrance, having done more than any other King Henry deserved well in doing more than was done before him by any other. Prince in Christendom before him ever did. And if we consider the king's Nature (being most resolute and stiff in any business he undertook) there never was any of his Predecessors better fitted to enter into such a business of stomach as he was, neither can it be said truly of the king that he failed in this enterprise, for he performed all he undertook, and would have done more if either his own opinion, or the counsel of his friend, had further directed him. And therefore hath he done honourably, in doing more than before was done, and in doing all he had undertaken, wherein he exceeded the expectation The King exceeded expectation. that all men had of him, it being a matter thought impossible, to prevail (in this) against the Pope, at this time a power so absolute, as that both kings and Emperors, had before failed in the like attempt. Eleventh, And therefore I verily believe that God by his extraordinary power was with King Henry, making him (in this) invincible and powerful to prevail in just opposition, he looking down with his eyes of judgement, upon the pride and open wickedness of Papacy, and hating that the order of his service should be so corrupted, incites and assists the king, God assisted the King. to reform what the iniquity of others had deformed, so gross and senseless was the Liturgy of the Church in those black days of ignorance and blind superstition, as would grieve any true Catholic Christian to consider, and shame the better sort of Papists themselves to remember. And therefore it is reason we acknowledge our dutiful thanks to God for altering this state of misery, into a condition most happy and prosperous: The King's desert. and that we honour their remembrance, whom God did use as fit instruments to this holy and most Religious work. Observations Divine. Politic. Moral. FIRST, Divine. It doth not conclude, but it doth argue against Piety and the Truth of Religion, where there is severity in execution. For as God is both most just and most merciful; So all Ecclesiastical prosecutions must have temper, and indifferent mixture. Secondly, Calamities, Death, and persecutions cannot effect that in the Catholic Church, which they commonly effect in Politic States; to the one they are a cause of decay and ruin; to the other of enlargement, for there is difference in the form of God's general providence, and of the particular care of his Church. Thirdly, To ordain or decree Articles, Canons, or Statutes to judge and bind the conscience, it is necessary to be directed by spiritual instruction. For though authority be in every Prince, yet judgement is not. Fourthly, It is dangerous for a Prince to commit the forming of spiritual constitutions, to disagreeing minds; for diversity of opinions (when it goeth by suffrage) doth utterly destroy the sincerity of all conclusions. Fifthly, It hath been and is the Politic Politic. practice of the Roman State, to support the body of her greatness with most terrible persecutions, the effect doth judge the cause, and that policy is found wicked, in the daily fall and lessening, of that antichristian Empire. Sixthly, Toleration of Religion, is (in some States) reputed a necessary policy, but a Religious Prince that doth love God more than State, can never tolerate that policy, for God doth hate all connivency, and he is lame in truth, that halteth between two opinions. Seventhly, It is necessary wisdom for a Prince, to make difference between obedient and disobedient subjects, in the case of Religion, yet is there a great difference to be had in punishing disobedient opinions, and disobedient facts. Eighthly, It doth much respect a man's particular happiness, to avoid singularity, and not easily to be drawn from the common opinion: because, (naturally) we have a liking of ourselves, and a dislike of others. Ninthly, Moral. To a civil happiness, is required to be able to bear all fortunes, and not to contemn them. For it is not possible for Fortune with her infinite occasions, to subduce the greatness of a virtuous mind. Tenthly, A virtuous disposition cannot be suppressed by opposition, for there is nothing can strength Patience but exercise. CHAP. VIII. Observations out of the general view of this latter time of King Henry's Reign. FIRST, the importance of this difference between the King of England and the Pope, was such as that all Christendom, had earnest expectation what would be the issue of so strange an opposition; it being thought very dangerous in the King, The difficulty in the King's attempt. to oppose himself against a power so general, as the Pope then was, and in a quarrel wherein no Prince in Christendom would assist him. And doubtless in respect of State practice, the attempt was very hazerdous, and of little hope to bring it to that honourable end, as (by the favour of God) he did wherein the King did exceed the expectation of all men save himself, and erected the Trophies of his honour higher, than any one before him durst reach. And therefore this dangerous (but honourable attempt, was not by the providence of State, or by any earthly wisdom but by the power of heaven, This opposition was ordered by the power of God. God leading him through many dangers, and unlikelihoods, to an end most holy and honourable, whereby God would seem to make the work his own, and to deny to Policy, and the vain contrivements of men, the honour thereof, who (commonly) proud themselves to much in their own opinion of wisdom, The wisdom of policy is foolishness with God. which with God is found lighter, than vanity and folly itself. Secondly, For the King's particular, it may appear how much he did hazard the peace, and fortunes of his kingdom, in giving advantage to them that loved him not, The King gave advantage to his enemies. to combine with his great enemy the Pope, who with all diligence sought to make the King odious to all other Princes, sowing the seeds of envy in the hearts of all men, against this practice of the Kings, cursing him from the favour of God, The Pope's Curses upon King Henry and traducing him with all dishonour, his evil practice could devose. And this in those times was great disadvantage; because the greater part of the King's Subjects thought they were in conscience bound, The power of the Pope's censure. to obey the Pope's Censure, whereby the King's strength (being divided in itself) became weak, & by this means was the kingdom made fit for foreign invasion. For this is general in the practice of all states, that where we purpose War, there we must have faction, Faction the first part of Conquest. for faction is the first part of Conquest; because there is no opposition more resolute, then that which is nearest to itself; and therefore of all War the civil is most dangerous, being led by the greatest fury of hate, and the continual offer of occasions. Thirdly, A second Reason. Again the several Kingdoms of Christendom at this time were come to that equality of power, as made them enviously regard one another; not as in the time of the Roman Emperors, subordinate to one absolute Prince of all, neither as in the time before them, when as that which is now but one, The equal partage of Christendom to many Princes. was many several kingdoms. So equal was the partage to Christian Princes at this time, and every State had need to fear the greatness of his neighbour, and to take the least advantage to lesson him in his reputation and strength, especially then, when the power of any one, became extraordinary; or their reputation in Arms so fortunate, as might threaten their Neighbour Nations. Fourthly, The care of those times This was the care of those times, and in particular a matter most considerable, between those two famous kingdoms of England and France, which Nations (what by reason of the King of England's claim to the Crown of France, England and France in continual faction. as also being both of them provoked with envious honour, to exceed each other in the honour, of arms;) there hath often been emulation, and difference, between these neighbour Nations, never (almost) concluding peace, but for policy, sometimes making Sessation from War, that they might again begin with greater violence: A politic regard. and therefore would they ever combine themselves with such, when the enemies had most reason to fear, England with Spain, France with Scotland confederates. as England would confederate with Spain, and France with Scotland, the neighbours of each other, being most envious one of another. The wisdom of State trusting them best, who live furthest from us, The advantage the French had of the English, by reason of this popish quarrel. because they are least able to hurt us. The King then may be thought by making the Pope his enemy, not only to give great advantage to his enemy the French, but also to divide himself from the love of all Christian Princes, the Spaniards and all other his confederates, for all these were divided from him by his division, no Prince daring to support him against the sentence of the Pope. God and not policy ordered the king. And therefore the King was ruled by a greater power than that of Policy, by the power of God, which made him both useful and very excellently fit to finish this holy business. Fifthly, Considerations in respect of the Pope. Again, in respect of the Pope, this business is very considerable, as that which for the length of many years, did most importune him, being the first step of his descent, from the honour of his universal power, which to himself he had appropriate. For he could not but foresee the danger, The Pope degraded of authority. whereinto he fell, if the Kings attempt succeeded, who sought to degrade him from his usurped authority: and he might think that other Princes having this precedent, might happily attempt as much as King Henry had done, The King's example dangerous for the Pope. especially considering the controversy was for regality, which of all earthly things is most desired, especially by them who have lofty place, and whose spirits are most free and generous. And this needed special prevention in the Pope, The Pope envied of Christian Princes. considering the envy his greatness had procured him, and the general dislike was had of his too much authority, which he used not for the peace of the Catholic Church, but unto many ungodly ends, whereto the Popes many times aspired. Sixthly, And therefore did it much import the Pope, to make up the breach King Henry had made, and to calm those troubled Seas, that threaten wrack and desolation to his highest authorities. The Pope's diligence. to And surely there wanted not any diligence the Pope could use, make up this Rent the king had made, yet was it done with such respect to the Pope's greatness, as that the king should rather in his obedience seek it, than the Pope out of any demonstration of fear offer it, The respect the Pope had to the dishonourable yielding. so respectful was this man of earthly Majesty, and honour, as he forgot the use of piety and humbleness, qualities that (of necessity) are tied to the persons of all that truly be Religious. Seventhly, How it did import the Pope to continue friendly entertainment with the King. In these respects it did much respect the Pope to continue a friendly entertainment with England, and not to lose a Member whereof the whole body had such use, which had supported him many times against the power of his greatest enemies, especially in the time of such a Prince, who had published his love in print, not only to defend the Pope, but also the lawfulness of his universal power, which universally was disliked. King Henry offering himself with his two friends Mars & Mercury, The Pope lost the King by his too much neglect & pride. the Word, and the sword, to defend him against all opposition. And therefore the Pope to lose such a friend, such a king, and such a defence, by his too much neglect, and scorn to satisfy the trouble of that King's Conscience, may be thought in his judgement foolish, in his life wicked, and in his downefale worthily punished, and that God willed it, the king wrought it, and the Pope in despite suffered it, to the Glory of God, the king's honour, and the confusion of Antichrist. Eighthly, From this oversight of the Popes, this may be observed: Authority in an evil person ruins itself. that authority and greatness in an evil person, ruins itself with his own weight; neither can the greatness of power stand safe, where it is not supported by the strength of justice, and honest proceeding, A saying of Byas. And that (as Byas saith) promotions declare best what a man is. So it is true, that where authority is so absolute, that there is liberty without check. Then do men give best demonstrations of their Natures, and most apparently discover their affections, How to judge men. and to what ends they are most inclined. For by the work we may judge the workman, by the fruit of the Tree, and by the life, the truth, and holy faith of every man. Ninthly, Again, upon this proud and ambitious Bishop, may be observed, how God confounds him in his own practice, God confoundeth the Pope's policy he contriveth to make the King of England his fast friend, & his prop, whereupon to support his unspeakable pride; but God he determines otherwise of that King; and leads him to a work more holy, honest, and honourable. The Pope in policy entitles him defender of the Catholic Faith, because he writ in defence of his usurped Supremacy, But God maketh him and his (in deeds) to defend the true faith, and to deny that Supremacy. God and the Pope utterly disagree. So that what the Pope would have, God will not have, he commandeth, God countermandeth, he deviseth, God disposeth and maketh the King shoot right, whom the Pope made to level wrong. But before all may be observed the Pope's false understanding judgement, in this case (in respect of Piety and conscience) how much he was led from the truth of Religion, and from the witness of Truth (God's Word) to maintain his universal power, Papal suprepremacie gotten by state practise which his predecessors had by state practise gotten. For it cannot be but in this, their judgements were exceedingly blinded, they having no example of any Church at any time for their imitation. When the Law was given, God gave it Moses, to give Aaron & the people, & not Aron to give Moses & the people, & in every cause both of state & Religion Aron the Priest was obedient to Moses the Prince, he receiving the dignity of his office from Moses, unto whom God gave power to give it. Tenthly, The like order was in the jewish Church, where the Prince might judge the Priest, and not the Priest the Prince; and so in the practice of all times, and in all places, until that CHARLES the Great, Charles the Great father of the Pope's ambition. breathed the spirit of Ambition where it is, and where it hath for many years disturbed the peace of Christendom: yet with such evidence was this error laid open, to the universal eye of the world, by the diligence of Martin Luther and others, Luther. as the Pope could not but understand it: yet against the witness of his own conscience, Areason of the Pope's obstinacy. did he still stiffly defend it, and this was a politic regard, lest the world understanding him to fail in a matter so important, might thereupon call in question the truth of that opinion, (which in truth) is the state and strength of that Religion. A principal of Papistry. That in precept and doctrine the Pope cannot err, if then he had yielded to have erred in this, he denied the truth of his foundation, without which his greatness cannot stand. Eleventh, The fashion of ancient Heretics. And therefore (after the fashion of ancient heretics) he would not yield to the persuasion of truth, because he would not have his judgement contradicted, and shamed (by recantation to acknowledge himself to have done amiss:) And this is only the pride and Stomach of the too much authority of these Bishops, The pride of the Pope. that respect greatness more than goodness, the world more than God, falsehood than truth, desiring darkness to obscure the many deformities, wherewith they have defaced the name of Christian Religion. Twelfthly, To know how to distinguish good and evil by their ends By this we may learn to distinguish the good and evil, the holy and profane by their end, whereto they principally aspire; for good men make goodness their only end whereto they reach, but evil men make it only their pretence, and like the Lapwing, fly most where there Nest is not, and such hath been the care of the Roman Church, The Pope entitleth himself the servant of God's servants but insulteth over Emperors. intituling their Bishops, servants of God's servants, yet arrogate principality over the highest of God's Creatures; They profess humility and Christian obedience, but practise a tyranny unsupportable. They call Christian Princes their beloved sons, but make them slaves, and servants to their ungodly wills. And from them hath the world learned dissimulation & cunning practice; Dissimulation commonly in. for we see that many men form themselves very precisely, in the habit of all Christian duties outwardly to gain a reputation, and the honour of high place, which (when they have obtained) they cast off that face of holiness, and discover themselves in their true inventions, such was (and still is) the practice of Popes, The Pope's greatness like Nebuchadnezzars Tree covered the whole Earth. who by the forms of holiness, have got a reputation in the world, which at length came to the growth, that it became like Nabuchadnezzars' Tree, to cover the whole earth, and to spread it over all principality; & then in the height of that prosperity, When great dissemblers dare discover themselves. they cast off their vizard, and discover themselves to be but Pope, and not Pastors, casting from them the Word, that they may with more dexterity use the sword, with which (like thieves) they Rob Christian Princes of that Regality, which God gave them. 13. And therefore King Henry's proceedings were very considerable, The King's proceedings very important. whereof it behoved the Pope to be very regardful, as did threaten the ruin of that frame, which the pride and policy of his predecessors had erected: & the rather because the king began at the top of his dignities, The Kings orderly proceeding. to throw down his Supremacy, which had overtopped the most sovereign of all Christian power whatsoever. And herein the King may seem to understand well what he had to do, for by striking the root he was sure to perish the branches; The body of Popery must needs fall when Supremacy the head was cut off. and the best way to ruin a house, is to undermine the foundation, & in War the victory is sure, when the enemy hath lost that power wherein his chief strength consisted: and so the body of Popery must 17. For these respects the Christian world stood mute at the King's business, The Christian Princes stood mute at the King's business. no man daring to set to his helping hand, so much danger their judgements could see in attempting it, as that all could be content to be spectators, but no actor like King Henry, every man having earnest expectation, what would be the issue of so strange and hazerdous an enterprise. 18. It is also very considerable, The French had at this time advantage of the English by reason of the Pope. that the French King had at this time advantage offered him, against the King of England. The King being now in the heat of so great a business, divided from his confederate the Pope, unassisted by any foreign state, and in the danger of domestic troubles, whereby he was unfurnished of a great part of his former strength: And considering also the honour the Kings of England had got, by the conquest of France, & the strong emulation of those two Neighbour Nations; England and France envious of one another's glori●. being both of them envious of one another's reputation, and greatness: the English being ever fortunate in those French quarrels, and the French most desirous to suppress the growing reputation of the English. And therefore it may seem, at this time was offered an occasion to the French, to recover their reputation in Arms, and to repossess those places, which the English then held in France; yet for all these occasions, so fortunate was the King and his people, The King fortunate. as no misfortune at that time did disadvantage our Nation. God protecting it against the evil, and beyond the expectation of all men. 19 And lastly, the King sending his Ambassadors to all Christian Princes, The King's care to satisfy the Princes of Christendom. to give them satisfaction; for that he had done, was a care very Princely and Christian, for by this he prevented, the many slanderous constructions that otherwise would have censured him; he himself by his Ambassadors, declaring the true purpose of his enterprise. The reason thereof. And this was a demonstration, that the king reputed such whom he desired to satisfy as his kingly Brethren, and that all of them being powers, immediately under God, in their own Christian Kingdoms, it was reason he should give them a Christian satisfaction, that he proceeded not in these diffrences, without the persuasion of Learned, and Religious judgement, A politic discretion. neither was it evil order in the King to have first effected what he meant, and then to satisfy opinion. For if he had sent for their advice before he had attempted it, he had then lost the honour of the enterprise, and had either tied himself to the pleasures of other men, or else have opposed against them all, the first had been dishonourable; the other very dangerous. CHAP. IX. In what State King Henry left his Kingdoms to the next defender of the Faith, King Edward the Sixth. FIRST, it may seem strange to him that shall read this History, to consider the state of Religion, in this last time of King Henry's Reign: Religion lying then as it were in equal balance, inclinable to be sweighed, according as shall please the next succeeding Prince to favour it. For as yet Religion was not reform, but only a preparation made for reformation; Religion at this time but in reforming the King having taken from the Pope his Supremacy, and his universal authority, but not the number of his idle ceremonies, insomuch as the Pope may be said to have his head then broken, The Pope had his head broken. in losing his authority, but his tail yet unperisht, retaining still the number of his fabulous observances. And if I were demanded what was the Religion then professed in England, I could not give it name, being no better than a Farrago, or a Religion compounded of many diverse; the State being yet unsettled, and but moving to a reformation, for both that of the Papist and this of the Protestant endured like extremities. Secondly, And the reason was, because the laws then in force, were occasioned by men diverse in opinion, divers lawmakers, diverse laws. yet near in the greatness of place, either part persecuting or prosecuting according to their several affections. So that men zealous in any profession of Religion, were in danger of Law, and such (only) secure that made their conscience yield to general practice, and opinion, whereby the best and most conscionable, had least favour in the judgement of those laws, The evil government of the state at this time. & whereby the Commonwealth did often lose her most useful members, to the detriment of State, and against all advice both of policy and piety. Thirdly, For that the King was of himself otherwise inclined, The King himself otherwise inclined. may appear both by the testimony of them, near his person, as also by the witness of his own words, as in particular to Bruno, Ambassador from john Frederick Duke of Saxony, D. of Saxony to whom imploring his aid against the Emperor; he answered, that if the quarrel between him, and the Emperor, Master Fox Act. and Mon. pag. 1478. were only for Religion, he should then stand to it stoutly, and he would in that quarrel take his part. Fourthly, It may appear also by the kings dislike of such men as had withheld his forwardness to reform, The King's dislike of Gardiner as in special Stephen Gardiner, whom the king now found to contrive against him, and to have haled him on to those ends he most disliked. And therefore the King (before his death) did withdraw his favour from him. And howsoever he forgave him the forfeit of his life, yet did he for ever after discountenance him, causing his name to be razed out of the number of Executors, to whose trust he had commend the execution of his last will. The repentance & sorrow the King made for the Lord Cromwell, Besides the repentance and sorrow, the King made for the Lord Cromwell's death, whom he had found so faithful and fit for this business as never any Prince was better furnished: the King finding the want of so choice an instrument, would often (in grief of words) say, he wanted his Cromwell in so needful a business as he had undertaken. Fifthly, And therefore assuredly the king had good affection to reform the enormous abuses of the Church, The King's affection. and to have purged it from all Idolatrous service. But God reserving that for the honour of Prince Edward, the next defender, accepted of the King's good purpose. And that God who gave him will to desire well, and his son the honour to finish well, gave them both (we trust) his grace to die well, & to breathe their souls into his hands of mercy. And in these terms did the king leave the state to the next defender his Princely Son, How the K. left the state. a state full of storm and great business, having entered so far into an honourable passage, as that the Prince, who was to inherit his Father's cares, could not in the terms of honour but second the most honourable attempt of his Father. Sixthly, Whether the King defended the faith or not. It may be demanded now whether King Henry (according to his new style) did defend the Catholic Faith or not, and in what particulars he best defended it. For it may be objected, Objection. that the King not having reformed Religion, but only in some few particulars hath not merited the honour of his style, because the Catholic Faith was not so defended in his time, and in his kingdom, but it endured much affliction. To this I answer, that howsoever the king did fail in the main execution of his office, yet considering the greatness of his attempt, he hath well deserved everlasting memory, & to be recorded the first Christian king defender of the Faith, The King the first Christian King defender of the Faith. & the first that with honour & victory, dated to oppose himself against the spiritual power of the Popes, & if we consider the danger of his attempt, we shall find it an act of great spirit & consequence, and such as may worthily compare with the deeds of ancient Romans, which were of most admiration and wonder. Seventhly, The King defended the Faith in two particulars. And in these two particulars hath he principally defended the Catholic Faith. First, in taking from the enemy of Faith, authority and greatness (by the act of Supremacy) for this (as I have said) was the first step to the Pope's downfall; and therefore by disinabling the enemy of Faith he did well defend it. Secondly, in dissolving the wicked assemblies of evil men professing religion, the Friars & Monks, he therein performed the duty of his Christian office, because these men did not only by their evil life, disgrace the Christian profession, but like drones idle themselves, yet prodigally spending the fat of other men's labours: a double inconvenience to a Christian state. A double inconvenience to a Christian state. First, in maintaining such numbers of unprofitable men. Secondly, in the evil wasting of that which might well have served, the necessities of many profitable uses. Eigthly, And therefore though king Henry went forward in this holy business but slowly, yet laid he the passage open for his son, The King made way for his Son. and disarmed the enemy of his greatest strength whereby the next defender K. Edward might the better take from this Thief the spoils of Christian Princes, wherewith he had made himself appear most glorious. King Edward finished what his Father had attempted. And so did that princely Edward, to the glory of his God, and the perpetual honour of his princely name. Ninthly, A comparison between King Henry and King Edward. Now if I should compare these two Defendors, the Father K. Henry, and the Son K. Edward together, and determine, whether of them hath better merited, the honour of their new style, I shall rather give the palm to K. Edward, To finish a good is more than to begin it. because to finish a good, is more & more deserving then to begin it. For though king Henry did deserve well in acting his princely part of great Majesty, yet did king Edward deserve better, continuing the Scene to the last period, ever acting one and the same part, and not diverse as did king Henry his Father. Tenthly, In respect of greatness K. Henry was more excellent, in respect of goodness King Edward. Again, if we respect greatness in their actions, the Father hath the greater pre-eminence; but if goodness, the son hath the greater; the Father exceeding his Son, in respect of Majesty, and bold attempting; but the Son his Father, in zealous prosecuting a holy cause begun. So that between these two, the Father and the Son, was shared both greatness & goodness; both of them having, both these in reasonable proportion, and either exceeding other in his particular. King Henry the Father he taketh from the Pope the Idol of false religion, King Henry did wound Idolatry, but King Edward destroyed it. authority & wealth, by denying his Supremacy, and by suppressing of Monasteries, these being his two legs, whereupon he did support the body of his greatness. The Pope wanting these supporters (Idol-like) falls to the ground where the king there leaveth him. But king Edward with better zeal entering God's House, and finding this Idol body, and idle body in the Church of England, casteth out that body from the Church, which his Father left wounded in the Church, cleansing the holy Sanctuary, which by false service had been long profaned▪ This holy Edward (in respect of his youth and great place) admirable for his wisdom & holy life. And therefore did king Henry deserve well, and somewhat defended the Catholic Faith. But king Edward deserved better and defended it best. Observations Divine. Politic. Moral. FIRST, Divine. It is no note of the Catholic Church, neither of piety, to inflict adversity, disgrace, and death: but of the contrary, For God doth give to his own these little demonstrations, to remember them his judgements, and to make them the better relish eternal felicities. Secondly, God in the work of his judgements, doth indifferently use the service of good and bad instruments, but in his mercies he doth ever employ his best: for Mercy is his most excellent attribute, and doth rejoice against judgement. Thirdly, Politic. It hath been the most general and the most Politic practice of our times, to disjoin a Prince, from his power, and by Faction to make a Fraction in his state, for a faction doth ever destroy one part, if not both. Fourthly, It is a Court error, and (almost) common in all States, that men with general acclamation, applaud both the love and hatred of the Prince, wheresoever he shall place them; but a wise Prince will suspect all such assentations, because they intent but to please, and not to profit. Fifthly, Moral. He that would continue himself in general estimation must be both active and passive. For he that can suffer well is able to confound Envy. Sixthly, The same degrees of virtue are not given to all men alike, but to all men there is given a possibility of having virtues in some degree, because to every man is given an understanding soul, which may apprehend it. CHAP. X. A Comparison between King Henry the Eighth of England, and Frederick (surnamed Barbarossa) Emperor of Germany. FIRST, these two mighty Princes, King Henry of England and the Emperor Frederick Barbarossa, The King & the Emperor famous for their bold Attempts. were most notable in these last Ages, for the greatness of their Spirits, and for the boldness of their attempting, both of them attempting one fortune, but with great difference of successful fortune; and both of them attempting with such resolute stoutness, as that in themselves they are of near comparison, though in their fortunes they were not comparable. The Emperor he attempts against Pope Alexander, The Emperor against Pope Alexander, the King against Pope ●lement They both quarrel the Pope for Sovereignty. The King against Pope Clement, in this they conspire, but the Emperor failed in his enterprise, wherein the King got the garland, and triumphed, and in this they agree not. The Emperor he quarrels the Pope for Sovereignty, and because he thought it indignity and dishonour, to this imperial place, to be crowned and confirmed by the Pope's allowance. King Henry his quarrel was for Supremacy, thinking it dishonour to his kingly dignity, to be second to any man in his own dominions, and in this they very nearly consent. Secondly, The King intended reformation, the Emperor did not. Again, the King he intends a further care than this business of State, the reformation of Christian Religion, the which he found to be much corrupted. The Emperor had not this good intention, but travels principally to reobtain the Sovereign liberty of his place, which by the power of the Popes was taken from him, and in this they agree not. The Emperor more forward lest fortunate. Again, the Emperor never fainted in himself▪ but continued his princely courage to the last, though the disadvantage advantage of fortune, made him fail in his great attempting, and though most basely he did humble himself at the Pope his enemy's feet, yet was he forced to this by extremities, & not by any dejection or weakness of his former haughty spirit. But the King though he had the Conquest, and prevailed against the Pope in all he undertook, yet fainted he in the hope of his greatest business, not reforming Religion but in part, which he might have done at his own pleasure, being provoked thereto by the persuasion of prosperous fortune. The King's weakness was the weakness of Nature not of Courage. But this failing in the King, was not caused by the weakness of his courage, but by the weakness of his Nature being easily ruled by the persuasion of his near favourites, and therefore in this they were unequal. Thirdly, The two Popes their enemies nearly agreed In respect of the Popes their enemies, they were both alike handled, both of them being by both their enemies interdict and deposed from their governements, but yet with unequal success. For Pope Alexander, did curse more effectually and to better purpose than Pope Clement. The Emperor being constrained by his interdictions, They both curse, but with unequal success. and ban to surcease his forward Arms, and with great humility to reconcile and submit himself. But King Henry's Pope was not so happy in his curses, For he did ban, and curse the King, as much as any other Pope in the world could do, yet was it fruitless, and to no purpose; the King not thriving worse but the better, These banning Pope● like Shemei and Balam. for this bitter banning Shemei, who like Balam the banning Prophet, offer sacrifice to curse with holy pretence, and for good prosperity. Fourthly, The Princes agree not in their ends. Lastly in their ends, were they most unlike, for the Emperor was continually followed with evil fortune, being forced many times to many great extremities, The Emperor's bad fortunes. and many dishonourable fall. First, was he disarmed by the power of the Pope's Censure, his own people forsaking him in his best hope, and in a time of most importance, than was he constrained by inevitable necessity, to submit himself to the Pope, and to implore his favour, and either to receive the Crown and the dignity of his place, at the courtesy of his enemy, or else to be deprived of all sovereign State. The indignities wherewith the Pope did use the Emperor. Again, the indignities wherewith the Pope did use the Emperor, to whom when the Emperor made his humble submission, the Pope in scorn of his debased Majesty, set his foot on the Emperor's neck, with his misapplyed phrase of Scripture. The Pope's insulting pride. Super Aspidem, etc. the which how grievous it must needs be to a person of such Majesty and spirit; let any man that hath spirit judge it. The Emperor's end unfortunate. Lastly, his end was unfortunate, the natural course of his life being prevented by violent and sudden death. The King very fortunate. But the King's fortunes were for the most part prosperous, and much unequal to the Emperor; for he did not only shun these dangerous fortunes, but most bravely acquitted himself of all dishonourable retiring; finishing whatsoever he attempted, with such ease and prosperity, as if no resistance had been made against him. In respect of themselves the two Princes were equals, in respect of their fortunes they disagree. In respect then of themselves, and of their noble and haughty spirits, were these Princes of most equal and fit comparison, in respect also of their attempts they did both conspire one; But in their fortunes they were much disagreeing. The King finishing that with victory and success, wherein the Emperor ever failed. And yet this praise may be given the Emperor, The Emperor's praise. that if the King's fortunes had been given him, it is most certain he would have used them to greater advantage; the king being satisfied with that title which could not have satisfied the great ambition of the Emperor. OF THE NEXT defender OF THE Faith, King EDWARD the Sixth. CHAP. XI. FIRST, there is nothing good, that is not derived from God, God the fountain of goodness. the fountain of all goodness, for man and all the passage of his life, from his birth to his burial is altogether evil, so generally is depravedness, spread over all the sons of Nature, All men naturally evil. that there was never any (jesus Christ excepted) from the first man Adam, to him that shall be the last borne, free from the infection of sin, so generally is that leprosy spread over all mankind, as that no part of the body, or any faculty of the soul is altogether free from the evil thereof, every man being by nature inclinable to every sin, no man having power to do well, for grace is the gift of God, Grace the gift of God. neither can any man attain it, but he to whom it shall please God to give it. And therefore, when God hath a work of grace to be wrought by men, he giveth to such whom he shall choose for instruments, so much of his good spirit, as to enable them for his holy purpose; So that, God decreeth the good and deviseth the means. God both decreeth the good, and deviseth the means to compass it. Man being passive, and moved to goodness as shall please the spirit of God to lead him. And therefore the glory of every good action belongeth to God only, by whose spirit it is only wrought and not otherwise. Secondly, And for particular instance of this, K. Edward. we have King Edward; to consider, a Prince composed all of goodness, having extraordinary induments of holiness, so abundant was God's grace in this Prince, K. Edward fit to finish the work of Reformation as thereby he was well fitted to finish the work of Reformation, yet we may not give the honour of the business to the King, but to God, who inspired him with this abundance of grace. And thus far only we honour the King as God's instrument, whereby it did please him to work; and that we admire the gifts of God's spirit in him, whereby he was made to exceed all other Princes then living: having received from God the sword of the spirit, and the Shield of Faith, whereby he was well able to defend the Catholic Faith; and to retort all the fiery darts of the Devil. And therefore the greatest glory be to God, God had the greatest part in this business. who hath the greatest part in this business; and let the King have honour too, whom God did please to honour as his choice instrument. Thirdly, Such was this most noble Prince, and princely defender King Edward, as the King his Father may be said to have defended the Catholic Faith in nothing more, then in leaving the succession of his cares, to such a son, such a Prince, and such a defender: who (notwithstanding his youth and the many cumbrances of State at that time,) went forward in reforming with such spirit, and success, as was admirable; his zeal effecting, that his Father's coldness had left undone. The King beloved of God. So that God may seem to have loved him as he did Moses, giving so much of his spirit, as sufficiently would suffice many others. The King the best of all Christian Princes then living. For let him be compared with all other Princes in the world then living, and he shall be found in true judgement to exceed them all; having dedicated himself (wholly) to the faithful executing of Gods will, manifesting his holy affections, by his continual cares to that end directed. The Nation happy in K. Edward to defend the Faith. And therefore happy was K. Henry, and happy was this Nation, in having this Son of Grace to second him, and to perfect his religious cares whom God had found like holy David, answerable to his own heart; whose honourable name liveth with those names of most honour; whose faithful service to God and Religion, doth now flourish in many parts of Christendom; and whose soul lives in the favour of God, and in the happy fellowship of holy Angels and Saints. Fourthly, This most gracious and excellent Prince, as he was derived the defender of the Faith, and did by natural descent inherit his father's titles: so as his nearest and principal care, did he entertain the cause, and like as he was God's Lieutenant, he did maintain those spiritual wars his Father had undertaken; and did proceed with such spirit and success, as all those quarrels have, that have Christ jesus for their general, and Antichrist for an enemy: so divine was the heavenly composition of his Nature, and so well ordered was his education, as if both heaven and earth had desire to make him excellent, and to make his Character an exact demonstration, able to instruct the most excellent Christian Prince, how to moderate between the power of Majesty, and the duty of conscience. For if State would judge his Zeal, and Religion his State, he shall be found to deserve this high praise I give him, and both Religion and State would judge him to be worthy and fit to govern a Religious State. Fifthly This happy Prince (in the little time of his government) gave a large testimony of his worth, The praise of King Edward. and did both exceed the expectation was had of him, and enlarge their expectations that did hope well, who though he was but young when he entered his government, yet at his very entrance did he better the State, labouring (with admirable care and constance) in the better reforming of Religion, and for the safe protection of the Catholic Faith, which Truth, (God willing) in the process of this History shall appear most evident. Sixthly, And most Gracious Prince, to whom I write and dedicate these labours, let me (with reverence and exception of your Grace) report my opinion, that this Nation never had such a Solomon, who in so poor a number of years, had a like measure of those his rich treasures of Zeal, Wisdom, Love, and State. Of the benefit that redounds to a State by a lawful succession of blood. CHAP. XII. FIRST, the benefit that redounds to a State by a lawful succession of blood, may appear by the misery of many kingdoms and great states, The misery of many kingdoms. the which (for want of succession) have endured the greatest extremities that could be; the examples whereof are very common in the stories both of Christian & heathen kings. Therefore I will only produce one of the old world, Alexander of Macedon. the mighty Alexander, whose fortunes in the conquest of war, made the world tremble at his awful name, having subdued the greatest and best part of the earth, yet leaving the conquest of his sword to his friends divided, Alexander leaving his Empire to his friend divided, did sooner perish. and not to his own succeeding blood entire & wholly; the Empire he had got and thus left, could not stand, being not united in one sovereign successor, but divided into parts; whereof ensued emulation and envy, and at the last utter desolation; which happily had not been, if Alexander had had a Son Alexander to have succeeded in his Empire. Secondly, An example nearer us, both in respect of time and place, is the Kingdom of France, The kingdoms of France. our Neighbour Nation. A kingdom that hath endured the greatest extremities, the misery of War could lay upon it; and this was only occasioned by want of succession in blood: the French King than not having Issue Male to succeed him in his Empire, gave occasion that the king of England Edward the Third, Edward the Third. made claim to the kingdom of France, in the right of his Mother, The title of England to the crown of France. being surviving heir to Philip surnamed the Fair, to whom (by the most allowable Law) the Right must needs descend; which the French utterly withstand by reason of the salique Law, which disinableth women in such inheritance: yet hence hath proceeded the greatest alteration in that state that ever was, the kings of England, France much vexed with English wars. by many notable attempts and victories, defacing the beauty of that famous kingdom, which (for largeness of Empire, and all other earthly blessings) may be said to be the most sovereign of all Christendom. And therefore the spoil of such a kingdom is very lamentable, and the cause of that spoil much to be condemned: yea so great is the misery of that evil cause to that kingdom, as that they still stand in the hazard of good or evil fortune, France still in the hazard of English wars. expecting a dangerous war, whensoever the Majesty of any English King shall please to make claim to that kingdom, which both by succession and conquest is his own. Thirdly, Within ourselves also we have notable examples of the misery of state, English examples. when lawful succession doth either fail, or is (by intrusion) interrupted. For upon this foundation was builded that most famous quarrel, between the two houses of York and Lancaster, York and Lancaster. a difference that made England to bleed in every vain, neither could it ever be compounded, until the succession of both those lines met in one particular, whereby the Canons did know one undoubted successor without competitor, to whose service they might address themselves, whereas before they were divided into parts; some adhering to this, others to that, as authority and love could move them, whereby they broke their unity to make a fraction; and the truth of succession The cause of the English civil wars was the interrupting of lawful Succession. being doubtfully understood, was the cause that men were more easily drawn (by persuasion) to the bloody enterprise of War, which happily had not been (or at the least) not so violent, if the right of inheritance had not been interrupted by intrusion. Fourthly, But that most Worthy of note, is the late time of Queen Elizabeth's Queen Elizabeth. Reign, a Lady worthy of best memory; who being unmarried, made her Subjects have doubtful expectation, who should succeed her; the which then was most dangerous, The danger that was feared by her want of Issue when the Queen was past the hope of having natural issue. And this did not only breed a jealousy in the heads of her own people; but also gave occasion, that foreign Princes had regardful eye to the uncertain conditions of those times; and among them, such especially as did most envy the prosperity of our Nation. For they might then hopefully believe, The danger of the State. that the Queen leaving the State in these uncertainties, and (as they thought) to many Competitors; it could not be, but needs the glory thereof would ruin, by civil discord, and partaking, and that then would a time be offered them, to revenge and in rich themselves. And how soever God hath prevented God's prevention. the evil which was (worthily) feared, yet certainly even then was the danger great, and the evil hopes of our enemies upon likelihood conceived; neither is there any that hath understanding in the affairs of State, but will acknowledge the event of these times, did exceed the expectation The event did exceed expectation. that all men had of them, and that the King's Majesty's coming in (that last was,) was a work of God's special providence, whereby he did direct those judgements, the which at this time did very much threaten our Nation. Fifthly, By those examples may be understood the danger that redounds to a state, when succession doth either fail, or is (by intrusion) interrupted, the evil experience whereof is not only to be found in the alteration of states, but also in the subversion of private houses. The subversion of great houses. For a Son is nearer in disposition and consent of Nature, than one further off in the degrees of blood; and for state, such are most fit to succeed in government that are the seed of Governors; The Sons of governors are best fitted for government. Nature traducing to them, the Majesty and judgements of their Progenitors: and for the favour of the people; that Prince or heir apparent hath it most assured, whose interest is believed before he inherit; because that breeds a general regard in the hearts of all men, and preventeth the mischief which otherwise might happen by conspirators. And in this was our English Nation most happy, in having this Princely Son King Edward, King Edward did exceed and succeed his Father. not only to succeed his Father in the rule of his kingdom, but also to exceed him much in Religion and holy life. Observations Divine. Politic. Moral. FIRST, Divine. Procreation and to derive posterity, is one cause in the ordinance of Marriage; for therefore hath God placed that desire in our Flesh so prone, because the generations of our kind should not fail, but he continued both in number and quality to maintain the Truths of God's Decree. Secondly, None can derive any thing from their Parent, but what their Parents have Naturally. Therefore is there often much difference in the qualities of Father, and Son; because our Parents give us our Nature as it is, but God as he will please to have it. Thirdly, Politic. It was ever hazardous, and will be to the prosperity and safety of the State, when the Prince is childless, or doth want one certain, known, undoubted heir, because when there is not a certainty of lawful Succession, there is just occasion to fear unlawful intrusion. Fourthly, Men generally are better content to give the respects due to sovereignty, to a Prince derived, and home borne, than to one that doth attain sovereignty either by suffrage or conquest, because though there be a necessity of duty in both yet the one is voluntary, the other violent. Fifthly, Moral. Some Philosophers have thought it better to adopt children than beget them, because it is in our power to choose the virtuous, but not to forget them. Sixthly, It hath been thought a shame to die childless, because he that hath one leaveth a part of himself, or at least the Image of all. CHAP. XIII. Of King Edward's defending the Catholic Faith, and wherein he chiefly defended it. FIRST, it is not possible I should relate at full the worthiness of this Son of Grace, and princely defender King Edward; he deserving by much, a more honourable remembrance, than the tract of this History can give. So large is he in his goodness, as therein he hath done more than many his predecessors, and hath best deserved everlasting memory, The King's praise. and to have his name live in the Rank of the best Christian Princes that ever were, so rare were the gifts of God in him, that he seemed to aspire no other end but holiness, His mercy to his enemies. and so modest in his zeal, as no mark of violence could ever be discerned in him; abhorring the effusion of all blood, even of that of his enemies, insomuch that I may report (with confidence) that in his royal person, mercy & truth were met, and that righteousness and peace did kiss each other: and to conclude his praise, I believe him to have deserved a greater commendation than this I give him. Secondly, The particular of his deserts. And to consider the particulars whereby the King hath principally deserved his new Style of defender of the Faith: First he no sooner had authority, but he applied it to this holy end; beginning this care with his Empire, and with the inheritance of his kingdom, The King did inherit his kingdom and h●● care for Religion together. took upon him the protection of Faith, and holy worship as if he regarded not his kingly office, but only to be the better able to serve these heavenly occasions whereto in his resolution he was only devoted. Thirdly, And therefore at his first entrance, His first care. into his sovereignty did he publish himself to the world; and declared what men should expect from him, and how he was in the case of Religion affected: whereupon he made protestation to defend, what the King his Father had done, He secondeth his Father's attempt. in degrading the Pope from his Supremacy, and in scattering the wicked fraternities of Friars and Religious men & women, falsely professing Religion: in which two particulars only, K. Henry may seem to have defended the Catholic Faith. And therefore in giving allowance to his Father's act, he hath well merited to share in the honour of the deed; and this his approving what was well done, may be said to be his first good deed; and therefore do I rank it for the first holy act of King Edward, whereby he hath deserved to be styled defender of the most Catholic Faith. His first act of defence to the Faith. Fourthly, This honourable beginning of King Edward, was not interrupted by evil means, as was that of King Henry his Father, King Edward was not tempted, as was King Henry by evil counsel. neither did he retire himself from the pursuit of an enterprise so honourable, but with a holy resolution went on, in the travel of so needful a business, resolving with a Christian purpose to finish what his Father had so hopefully begun; His holy zeal for reformation. so strong was he in his desire to reform Religion, as that all his other endeavours were but servants to that only end directed, wherein he used such endeavour, as was very admirable in his years, and might well witness how much he was in the favour of God, who gave him such rare induments in so plentiful a manner; whereby he was extraordinarily fitted for the office of his great place, The King well fitted for this business. and for the defence of the Catholic Faith, whereof he was made a patron. Fifthly, And this defence the king undertook not as a practice of state, whereby to enlarge his particular in any earthly regard, but he was led thereto only by his zeal, The King not moved by any respect. and the persuasion of his conscience, who finding by that judgement God had given him, how much the face of Religion was become deformed, by superstition and gross service; and being moved by the Spirit of God to undertake a reformation, would not by disobedience resist that power, that both made him and did move him to that purpose: And therefore with the best spirit of a Christian Prince, he did not only second his Father's honourable attempting, but far outstripped him in that most honourable course of Reformation; his whole life being no other than the practice of his holy care, regarding nothing that did not regard the advancement thereof, and gladly giving his assent to whatsoever might further it. Sixthly, But that wherein he hath principally defended the Catholic Faith, Wherein K. Edward principally defended the Faith. and exceeded all other Princes in his holy care, was the utter extirping of Papacy from his dominions; Popery utterly extirped by the King. denying the warrant of his authority for the public exercise thereof; exchanging falsehood for Truth, and confusion for Order, reformed Religion, which (by long custom, and evil practice) was deformed. And this he did with such orderly assent in Parliament, The consent of Parliament. they establishing what the king's Prerogative had commanded; the King and the State jointly agreeing upon an uniform order of common prayer, An uniform order of common prayer appointed by the King. enjoining all obedient Subjects to the exercise thereof, and denouncing such for disobedient and rebellious, as should dare to use the forbidden Ceremonies of Popery, or any other form diverse, from that which had authority from the King and Parliament: the king and the State well understanding, that the verity of Religion, Verity could not stand without unity. could not better be continued, than by uniformity and order. Seventhly, And this is that which deservedly hath made the king worthy of honourable name, and most worthy of all others to be styled defender of the most Catholic Faith, never any Prince before him, having done more, & with greater zeal for Religion, than this very act king Edward did: being in this comparable with josias josias of juda. the good king of the jews, who with all industry did travel in God's business, destroying the groaves, and high places, where the Idols had that divine worship, which (of duty) is only belonging to God. And such were those fantastical Ceremonies then used, The ceremonies of Popery like the rites of the Heathen Priests. more like the exercise of Heathen than of Christian Priests, and such was the king's care to reform and rectefie, as may well equal that of king josias, and worthily exceed all his predecessors, the kings of England before him. To recite the particulars of his honourable merit were a travel infinite, the passage of his kingly life being nothing but in exercise of goodness, the benefit whereof this Nation doth presently enjoy, and the renown thereof spread over all Christendom, and therefore I will only remember some particulars of nearest consideration, and such, whose remembrance may most dignify the author and contriver of them. Eighthly, In the year 1547, Anno 1547. and the first of King Edward's Reign, the King by act of Parliament, did repeal all former Statutes concerning Religion; The repeal of statutes concerning Religion. by which Statutes the professors of Truth had been judged Heretics, and Heretics and false Professors approved: among the number of evil Statutes then repealed, was that of the six Articles; Six Articles. a Statute guilty of the blood of many the dearest Children of God, which like an evil sore spread over all the Kingdom, culling out such for the day of slaughter, whom God had ordained to inherit eternal life: the evil fury thereof set on fire by the turbulent Spirits of evil men, then in authority such as were Stephen Gardiner Bishop of Winchester, Bonner Gardiner Bonner. Bishop of London and others who by evil Counsel and policy, made the latter time of King Henry, fill our English Chronicles with the stories of blood, and persecution. Ninthly, And therefore be it famous for the honour of King Edward and most worthy of his holy title, The King's renown. that his princely care gave end to this bloody evil, and that he for the honour of his God, & for the peace of his saints, hath put out these destroying fires, and blunted that edge of persecution, The King put out the fires of persecution. which then did Tyrannize the space of six years, by the authority of the six evil Articles. By this repeal did King Edward cure the wound his Father had made The King did cure the wound his Father made so dangerous in the Church and State of England; reconciling himself, and the authority of his place to the favour of God, which (by these bloody Articles) his Father had very much endangered. Tenthly, Again the King's The King's furtherance. holy care did not here end, but yet respected a further benefit to the Catholic Faith, never satisfying himself to have done well, whilst there was aught left undone, which either the service of his place, & kingly office, or the necessity of the present times required. And therefore when he had cast out the abomination of his Israel, (Popish Idolatry) and the many errors of that Ceremonious Service; he contenteth not himself with this good deed, but proceedeth to a higher degree of merit, to the true establishment of the truth of God's service; thinking it unworthy the honour of his name, to take off from the church the rags it then wore, and so to leave it naked, and therefore did he invest it with orders and ornaments of decency, The orders of the Church ●stablish●d by the King. fitting the fashion of Christ's Spouse (the Church Militant) whereby she might be distinguished from all diversity whatsoever. Eleventh, And by this means the Liturgy of the Church was brought into a right square, and proportionable to the Rule of God's Word, which ought to fashion every Christian care, but principally the form of Religion and holy Service. Twelfthly, Moreover, the commiseration he had of the necessities of men, The King most merciful and compassionate. doth deserve a worthy remembrance, and to be ranked among those holy cares, that have made him very famous. For clemency and pitiful regard in a person of such Majesty, is that whereby great men nearest resemble the Nature of God, In mercy men resemble God. who is most mighty, yet most merciful. In which heavenly respect, this good King hath so far exceeded example, as that I cannot give him equal comparison, with any earthly creature in those times living: who notwithstanding his greatness of Majesty, and high place, would (in his provident care) descend to the lowest of his Subjects; to the lame, the poor, His care for poor. and the fatherless; and with the eyes of Christian compassion, would he view their necessities, and accordingly provide for them of his own accord, not led thereto by the persuasion of any, save of God's Spirit, which did continually move him to holy exercise; the witness of which his holy care, will ever live in the thankful prayers of poor people, who at this day are relieved in Hospitals, by him erected and given. Hospitals by him erected. And in this respect hath he well deserved the style of defender of the Catholic Faith, defending and providing for poor Christians (the Children of Faith) against the powerful enemy necessity. 13. And these works of mercy are the best demonstrations we can give, The works of mercy the best witnesses of holy Faith. that we are in the Catholic Faith: for he that hath not mercy, hath not faith, they being as unseparable, as the good Tree and the good fruit. And such was this Noble Prince, and so rare was he in the work of holiness, as that worthily and before all others, he hath deserved to be styled defender of the most True, The King deserved his Style. most Ancient, and most Catholic Faith. Observations Divine. Politic. Moral. FIRST, Divine. A wicked Prince may effect Religious deeds, but affect them he cannot, because such deeds, in such a one, are not done for themselves, but for the service of unlawful and wicked ends. Secondly, In God's affairs, the Prince his servant, may neither exceed his Commission in presuming, neither neglect it with coldness, but so proportion all his Christian proceedings, that they may receive allowance from the testimony of God; for as the body of a politic State (Subjects) are in all civil respects obedient to their temporal Lord. So all Potentates, Powers, and dignities have their superintendent (God) who is their Lord paramount and doth command and judge them as his vassals. Thirdly, Such only are fit to be reformers of Christian Religion as have Authority, Truth and Zeal, Authority to do, Truth to distinguish & Zeal to persevere: all which had being and life in the person of King Edward. Fourthly, Politic. It was a Christian Policy in the King, to establish Religion with uniformity and order, and it is that Policy that doth still maintain the State united. For difference, (though it be but in ceremony) is a most necessary cause of most unnecessary discords. Fifthly, Such Senators are honourable, that present themselves to causes of general profit but such are both wise and honourable that can either frame their Prince for such intentions, or do apprehend and forward his good determinations. Sixthly, Moral. To prevent disgrace and evil, (even in a moral life) it is necessary to destroy all cause (not only of evil doing) but of evil suspicion. For common reputation is nothing but Opinion which is got and lost, aswell with Ceremonies as with Truth. CHAP. XIIII. The trouble of the State at this time of King Edward how they were occasioned and how compounded. FIRST, it hath ever been the nature of evil men, then to show themselves most, when goodness and good men are most eminent and glorious; and the reason is in nature, which maketh all contraries then most powerful when they are in opposition: Contraries judge one another. for vice is judged by virtue, falsehood by truth, and every evil is best made manifest by the opposition of goodness. So of the contrary, every good thing is made apparent by the envy of evil, which like fire that wasteth his own substance, to try the golden mettle; so doth evil Ruin in self in envy and evil Note. practice, not wasting the good, but making it much more glorious to the view of the world. Examples of this are in every testimony of time, and in every condition and state in the world, it being only possible for him to alter this natural discord, to whom it is possible to destroy the work of Nature. There must be faction. Neither it is ever to be hoped, that all men shall conspire one end, without opposition and strife, till God purge this earth, and alter the condition of his creatures. Neither ought we (for this) to condemn the divine providence, Providence. as if God could not otherwise dispose Nature, or that he will not prevent this evil, but suffer the cause he best loveth, oftentimes to endure most. For howsoever in the wisdom of God, are many unsearchable reasons of his will to us unknown: The reason of this opposition of good and evil. yet for the reason of this opposition of good & evil, humane reason and wisdom may suffice to judge it, because as I have said gold is not the worse, but the better for his fiery trial, and a good cause is not confounded, but confirmed by the opposition of evil. Goodness not confounded but confirmed by the opposition of evil. And therefore doth God many times suffer evil to prevail, but never to the destruction of good; and to whomsoever it shall please God to give the inheritance of heaven, it is reason he direct us the way, be it by danger or by death. For if God lead us to Heaven by the gates of Hell, The way is good if the end be happy the way is good because the end is happy; for most happy are they who reach life, be the passage never so dangerous, Truth. and for ever blessed be Truth, be the opposition of envy and evil men never so malignant. Secondly, The stories of these times is sufficient witness to prove the envious Nature of evil men. For now that God had given our Nation a Solomon for Wisdom, and a josias for his Devotion, and Zeal; changing our misery into mirth, our tears into laughter, whose holy care did free holy Martyrs from torture, and cruel persecutions; giving to all his Subject's liberty in the true serving of God, which for many years they had wanted, and with much blood had been witnessed; yet notwithstanding this good King, and the goodness he wrought, were there many seditious and evil men, Evil men and evil practice against the King. who (like the conspiracy of Corath) combine themselves in Rebellion and wicked practice against the Lords anointed, and their sovereign: some pretending Religion which they called their conscience; others other grievances in the state, according as they could devose them. Neither wanted there occasions in Scotland to trouble the peace of those times; Scotland. the Scots denying to perform that whereunto (by oath) they were obliged, for they had bound themselves by oath to King Henry the Eighth, to perform the marriage between King Edward his Son, The Marriage with Q. Mary of Scotland. and the Lady Mary of Scotland, whereby the inheritance of both kingdoms, had descended to one interested heir without competitor; The importance of that Marriage. the importance whereof, how important it was to the English State, may to any judgement appear, the not performing, begetting a discontent in both States, and a jealousy of both their proceedings, and such as could not be otherwise then with the sword determined, God reserving the marriage of those two warlike Nations to honour the memory of King james our Sovereign, King james our Sovereign. now in whose royal person these two disagreeing kingdoms, are (for ever) united: yet not withstanding all these hard occasions, and the King's minority, whereby he was less able to travel in those weighty affairs of State, did God still support him, and the prosperity of his kingdoms, The King ever victor. giving him victory over all that did contrive against him, and power to chastise the revolt and disobedience of such his Subjects, as wickedly did bandy themselves against him their Sovereign. Neither is it otherwise to be thought, but this body of the common people, Rebellion moved by persuasion and not by any proper motion. was not moved to Rebellion by any proper motion of it own, but rather led by the instigation of others. For the vulgar is like a body senseless, which cannot move itself, yet subject to be carried with every breath of wind, being altogether moved by persuasion and general opinion; and then such as did distaste the government of the State (as those of the Pope's faction) being the parties only discontent with reforming Religion, The Papists. stirs this rebellious body with the violence of persuasion, wherein by reason of their common experience they are cunningly fitted, The practice of rebellious jesuits and Priests. & wherewith (in truth) they convey the spirit of enmity, and civil strife into the states of all Christian Princes, whereby that Religion hath got a name of policy, but utterly lost the renown of piety, the greatest Professors thereof, being found the greatest practisers in State that be. And by these instigators, were the troubles in the English Nation at that time, (and ever sithence) occasioned, to the glory and strength of the cause which God hath protected, and to their confusion that thus wickedly conspire. Thirdly, But these troubles, as they were occasioned by the turbulent spirits of men desiring innovation and change, so were they happily determined by the providence of the State: The Duke of Somerset Protector. the Lord Protector the Duke of Somerset, approving himself forward and fortunate in discharge of his high place, to whose trust both the person of the King, and the government of his kingdom were commended. And doubtless even in this hath the Duke deserved special commendation, His deserts. and to be thought worthy the honour of his high place, considering the danger of the time, and the number of discontented persons in the state; The reforming of Religion divided the kingdom into a faction. the reforming of Religion dividing the strength of the kingdom into an envious faction; whereby the dispossessed (the Papists) used all means both of power and policy, to reobtain what by reformation of Religion they had lost; and the Protestants endeavouring to secure, and continue what (by the favour of God) they had lawfully gotten. And therefore the honourable compounding of these differences doth conclude the wisdom and faithful service, The Duke's care to compound these differences. of such as then did govern the state. For if the Duke had been ambitious, and had aspired the sovereignty, he would never have lost the advantage of this occasion, the time then serving best to have attempted it, the body of the Rebellious wanting only such a head, to have led them to any desperate attempt whatsoever. And therefore howsoever his enemies did brand his name with dishonourable imputations, The Duke slandered. it is very unlikely the Duke should have any such disloyal affections, neglecting (as I have said) these opportune occasions, and being so strong in the favour of the people. Fourthly, But that which did most discontent the King and threaten the state, The variance between the Lord Protector & the Barons. Honour and desert beget dangerous envy. was the variance between the Lord Protector and the Barons: whose high place, and honourable deserving had got him much dangerous envy in the State, which he by too much sufferance, gave advantage to prevail, so far as to his own destruction. For if the Duke by his authority, had cut off the first beginnings of this evil, The Duke's error in policy. he had prevented the mischief which thereof ensued, and so he might have done that in the opportunity of time with ease, which afterwards he would most gladly have done, but could not with all the authority he had compass; because the opportunity was past, Post est occasio Calua. and then he could not recall occasions, which then fly from us, when they are not entertained. Note. For it be hooueth him of great place, that would prevent the danger of envy, (not to forbear the cause of envy, which is goodness) but to destroy the first beginnings of envy, & not to give that evil weed sufferance, which in (short time) will grow to a strength uncontroleable; and than who so offers to strike, shall but wound himself, and like a bird in a trap, lock himself more strongly in, by striving to escape. And this assuredly was the Duke's error to suffer his enemies to grow to a strength he could not command, and then being in their danger, he sought by strong hand to rid himself; This oversight was his death. wherein he found he was much deceived, to the loss of his life, and to the glory of his enemies; now from what cause this discord had beginning is diversely imagined, The cause of this discord. neither doth our English Chronicles determine it, so that many several conjectures diversely interpret it: some blame the Duke's improvidence, The Duke's improvidence. and that he did not regard his own security, so much as the danger of his place required; and therefore suffered his enemies to practise against him with all advantage. Others that his evil governing the State, His evil government of the State. did so offend the Lords, as in their honourable care of the State they sought redress; and that the Duke might either surrender his authority, or else reform the disordered course of his former proceedings; to the more honour of the King, Ambition. and the better government of the Commonwealth: others think that he aspired the principality, and thereby run himself into the highest degree of treason; which opinion is all malice, This opinion is all malice, no truth. and no Truth. For questionless, if the Duke had been guilty of Treason, his enemies would never have condemned him of Felony. Lastly, it is thought the cause was nothing but a practice of envy, The true cause was a practice of envy. which his honourable life and zealous care for Religion had procured him, who advancing his endeavour with all constancy for the reforming of Religion, and travelling in the state with much prosperity and honour; he by these means got a double enemy, A double enemy. his religious care procured him the hatred of the discontented persons in the State (which then were many, and his honourable life got him envy in the great ones: who then covet to suppress the growing reputation of any, The nature of great and envious spirits. whose merit may challenge the highest degrees of honour; for men envy not the evil but the good of others; and he (always) is most subject to be envied, Virtue most subject to envy. whose virtuous life shall least deserve it. Sixthly, And from this cause was the unfortunate end of the good Duke, the Lord Protector, whom his enemies did not destroy for his evil, but for his honourable and virtuous life. And this howsoever it had the course of orderly proceeding, according to the trial of law, The trial of law only a colour to satisfy reports. yet was that only a colour to give it some reasonable pretence; whereby the common mouth of the vulgar might be stopped, which in such cases is most daring and prodigal: and surely it is very remarkable, that a Prince of his authority and greatness, Uncle to the King, and protector of his person and state; should be thus forced to these hard extremities, The Duke's extremity of hard fortune. and that in a Kingdom which himself did protect to be arrested, condemned, and executed for Felony: and example so rare, as no time can produce the like, The greatest are most subject to the fall of Fortune. and such as may remember the greatest, how subject they be to the fall of Fortune; who foileth them most that fall from the highest dignities. Observations Divine. Politic. Moral. FIRST, Divine. God doth often suffer his own cause Religion, even in the hope and prosperity thereof, to endure contrary fortunes; sometimes by intrusion of Errors, often by the interruption of peace. For without these trials of opposition, and adversity, there can be no distinction of good and bad, neither could it merit extraordinary praise to be a Christian. Secondly, In the judgement of Divinity it doth not destroy the Truth of any cause, to suffer injury and violence, because the most sacred Son of God, did endure them in their extremities. Therefore are they deceived, that make temporal prosperity a note of spiritual Truth, because Truth (in this life) may live in banishment. Thirdly, Politic. It was a wicked policy in the king's enemies (but powerful,) to sow Discord in his nearest blood, for by that means it was easy for them to gain that, which otherwise had been difficult, because such disagreements are most implacable that have had power to destroy natural affections, for there is no hate like that, which is translated out of love. Fourthly, It is one of the most principal respects that should be in a Prince, to be able to contain his own secrets, and in all his important affairs, to understand more than he shall discover; for by this means, he shall both delude the purpose of him that would deceive him, and by Politic observations discover designs far off. Fifthly, Moral. Particular disquiets in a Moral life, are civil wars that would destroy a blessed peace, for as every man is a little world. So the order or disorder of that world hath resemblance and fit comparison with the state of this world. CHAP. XV. A Discourse of the miseries of man's life upon occasion of the Duke of Somersets' death. FIRST, It is true that at our birth we begin to die, Life is a sickness. our life being no better than a continual sickness, which (by many extremities) lead us to our grave, the sanctuary and house of Rest; and therefore the best men have lest desired it, The contempt of life. and the holiest despised it, and that which doth stay them from the fruition of eternal happiness, and tie them to the bondage of flesh (which of all other prisons) is most slavish; especially to a soul of divine and heavenly contemplation. For the holy men of all ages have never thought it burden some to die, but have desired death, to release them from the miseries of life, neither have they feared the Image of death, Holy men never feared the Image of death. when it hath been presented in the most dreadful form, that Tyrants and wicked men could devose: because such men make their life but servant to their death, desiring only to live to the glory of their God, that so they may die in his favour; Holy death setteth open the gates of life. for such death setteth open the gates of eternity, whereas every hour of this our transitory life, is subject to many deaths, and many hard extremities. Secondly, The experience of this is common, and therefore less admirable; neither is it strange that Christian men should despise transitory life, and the vain glory of flesh, because they are bound thereto by the duty of Christianity; Christ himself, the examples of Christians, both commanding and commending it. And therefore is this obedienc● most worthy in the Children of Grace, The Children of Grace. The sons of nature. but most strange in the sons of Nature, such as have only a general understanding of God, and of his mighty power, not knowing him in his mercy, nor in the hope of salvation; who by the natural judgement of sense, The judgement of sense can judge misery of man's life. could judge the miseries of man's life, and therefore would prefer death before a life so unconstant and variable. Such were the noble spirits of many worthy men in former ages; and such were many of those grave and learned Philosophers, The ancient Romans and Grecians. who contemned the vain glory of man's life, and triumphed in the hope of death, being their comfort, and that which in their opinion, would conclude their infinite travel, and secure them in the pleasure of perpetual rest. And such were they who understanding the immortality of the soul, and how the faculties thereof were letted in their divine offices, by the indisposition of their bodies, and the natural proneness thereof to adversity and evil, would (by violent death) have freed their souls from the prison of their flesh. The which howsoever it was by the rule of Religion, Against the rule of Religion. both damnable and foolish; yet they not knowing Religion nor the duty of conscience, gave a notable demonstration how much they esteemed death, A notable demonstration more than a life so full of misery and change. Thirdly, Such is the miserable condition of man's life, as that every minute thereof is subject to evil change, no man having power to resist the infinite number of occasions that daily threaten him: insomuch as if God withdraw his providence, and leave us to our guidance: Man hath more to afflict him than all other Creatures. Because of sin. we are then the most miserable of all others, having more to afflict us than all the other creatures of God▪ because by our offending the Lord of all, we have made both him and them our enemies. So that all occasions and every work of nature, watch the advantage of God's sufferance, to revenge themselves on man, for whose sin they have endured the curse of evil. And from hence doth issue the infinite number of grievances, The cause of the many grievances of man's life. which continually threaten the prosperity of man's life, whereby the most pleasurable time of man's life, is subject to this great misery, that he cannot secure any little continuance of those pleasures, wherein he so delighteth: neither can he prevent the sorrows of his life, nor rid himself from the least of them; neither can he (as he is natural) with any patience bear them. So that both with them and without them, he is most miserable, and so for ever would be, if the mercy of God, did not supply to this weakness, and evil condition of our Nature. Fourthly, Now to relate some particulars of these infinite miseries, I first begin with sickness, Sickness. an infirmity that beginneth with our life, Sickness ordained to subdue the pride of our nature. and endeth in our grave, which God hath ordained to subdue the pride of man's nature, least being puffed up with too much prosperity, we should forget that we are mortal and but creatures. And this in a double respect is very grievous to our Natures: A double respect. First, the number of sicknesses. first in respect of the diversity of sicknesses, which being infinite in number, seem like so many enemies to threaten our tranquillity and quiet. Secondly, the generality. All men being subject at all times to all infirmities. Secondly, in respect of ourselves, all men being at all times, subject to all infirmities. And therefore they that have heaped the glory and treasure of this world, and seem to engross the pleasures of this life, are notwithstanding arrested by sickness, Rich men. and that many times with such violence as they earnestly desire death, to release them of the miseries of life, neither is the basest condition of men, exempt from this general infirmity, The poor & the rich are both alike afflicted with sickness. the rich & the poor, the base and the Noble, being in this respect equals, all men being alike servants to the sorrow of sickness, whose general power prevails to the destruction of all flesh. Fifthly, Poverty of life. Another main grievance is poverty of life, which doth depress the spirits of many, which otherwise would rise to those deservings, which in the judgement of the world are most honourable. And this is both in itself evil and a punishment for sin, & also in general opinion it is most hateful, Poverty hateful to men. and that which (almost) all men carefully shun, because in the reputation of the world, men are estimated not according to their being, what they are; but after their having, how much they are in the favour of fortune. The false opinion of the world. And such men are only esteemed honourable, and best worthy who are most worth, in vain and vile possessions; the better sort of men, commonly enjoying the least part of those earthly blessings, which God hath given his creatures; by which uneven distribution it cometh to pass, that many times the honourable man, The honourable and the vile man do occupy on the others place. hath the vild place; and the vild man the honourable, the servant many times exceeding his Lord, in the true worth of honesty, and virtue, by whom he is exceeded in vain glory and honour. And this must needs be a great dejection to such as have spirit to understand themselves for when men live in a disproportion to their worth, Want d●iecteth the spirits of well deserving men. it exceedingly blunteth that alacrity and good spirit, which (in a better condition of fortune) would be graceful. The grief of noble spirits. And surely it cannot but grieve the spirit of understanding men, to see the blockish and most unworthy, like idols with ornaments and trappings to be invested with dignities, and high preferments that only know to use those dignities to their covetous profit, and not to any honourable deserving. And though poverty to a good man, Poverty to a good man is like the foil to the Diamond. be but like the foil to a diamond, to make it appear the more beautiful, yet generally to mankind it is most hateful, and that which is only endured by necessity, and Christian patience, The desperate effects of poverty. begetting many times most dangerous discontentments in them of best apprehension, and obscuring the gifts of God and nature, which otherwise would appear most glorious. Sixthly Again, Mutability and change. the variable change of man's life, whereby he is violently carried to many disagreeing ends, sometime to the better sometime to the worse, according to the several power of occasions: insomuch as in this respect a man is like a vessel at Sea, The continual trouble of man's life. driven with many contrary winds, too and fro, always in the extremities of storm and weary passage, neither can any man arrive his peaceful port before death bring him to his grave, The grave the resting place. his life being nothing but a breath of contrary winds bearing him to endure the misery of many hard and variable fortunes. And this evil is most sensible to those unto whom Fortune hath been most gracious; who enjoying the pleasures of life with full appetite, and by the change of fortune, forced to change that state, wherein they thought themselves most happy. For than is adversity in full strength, 〈…〉 being in him whose former life hath been most prosperous; for the common enduring of bitterness and misery, dulleth the edge thereof, and maketh it (by much less sensible) to him whom Custom hath made familiar with grief; Custom is another nature. neither are men's natures so inclineable to the good, as to the bad alteration; it being general in all men to move themselves, Men by their natural motions move to evil, but to goodness by the moving of Grace. to their own destruction, the motion to perfection not being our own, but the work of Grace, which only hath the glory of every good work. Seventhly, It were needless to give particular instance of this mutability of fortune, every particular man having instance in himself to witness it, and for those of extraordinary glory and greatness we may remember that Roman Conqueror, That Roman Conqueror. who passing the streets of Rome in the glory of his Triumph, had his brains beaten forth with a Tile, which by casualty fell upon him, The Duke of Somerset. or that of better memory the Duke of Somerset. (the occasion of this discourse,) who from the highest degree of a Subject, fell into the ignominy of Treason and untimely timely death. And therefore the ancient Romans understanding ●he misery of variable fortune ordained, A custom among the ancient Romans. that when any of their worthy Captains, should ride in triumph; a slave should ride with him in his triumphal Chariot, holding fast with his slavish hand, the laurel Crown upon the conquerors head, who then did triumph▪ both to moderate the vain glory of the Conqueror, and also to remember him, to what condition he himself was subject, and therefore in respect of mutability of fortune, Variable fortune maketh men miserable. is man's life most miserable, no man being able to secure himself in any reasonable condition of life. Eighthly, Discontent But that which of all other is most burdensome is Discontent, the disease of the soul, and that which of all other infirmities is most dangerous, Mind. and hard to cure, especially in spirits of best apprehension, and in them who have aspired the reputation of high place. Discontent a dangerous disease. For the spirits of great men, are not moved to impatience without dangerous events, because their anger maketh them willing, and their greatness maketh them able to revenge. The danger in discontenting great spirits. And therefore such men are never disconntent, but it provoketh either their own or other men's destruction; neither is this evil tied to particular men only, but like a general Plague it spreads itself over all degrees of men, though not in like vehemency. For the best, and the worst, the basest and the most noble, have at some time their discontents, All men have at some times their discontents. whereby they are offended in themselves, and wish to die; and that which is more admirable, those men renowned for holiness of life, have had this loathing to live, and desired to die as job, Elias, Holy men have been discontented. and many other holy men, which may well conclude the misery of a discontented mind, and how insupportable it is in his extremity, for as the soul exceedeth the body in the excellency of their Natures; Grief is a greater torment than sickness. So the grievances of the soul, are much more sensible to our faculties, than those of our bodies; because grief is properly belonging to the soul, and to the body only by consequence or participation. And if I were to define the greatest misery on earth next to that of hell, The greatness of Discontent. sin, and damnation, I should call it discontent in his extremity, because (next the sorrow of sin) the living part of man his soul, hath not any thing of like torment and affliction: and as all other miseries are the seed from whence doth proceed this Monster Discontent. So from discontent can be expected no better than destruction and death. Ninthly, The last misery of our life is Death, Death. the which at one stroke doth revenge all the evil of man's life; and this howsoever in itself it be not evil. yet in men's general understanding, it is thought the worst of all evils, and the most fearful of all other miseries. And therefore the very name of death, hath oftentimes stroke astonishment and terror in the hearts of tyrants and evil men; knowing that death was an enemy, Death an enemy against whom there is no resistance. against whom there was no resistance, having prevailed against them of the first age, though they lived many hundreds of years. For if the honours and pleasures of this life were infinite, and the enjoyers of them eternal, then were not the life of man so miserable a condition; but having death to control the most glorious among men, Death doth control the prosperities of our life. and to deprive them of their prosperity and honours; in this respect the best of man's life, is no better than misery and grief, because he forseeth the end of all his prosperity, the remembrance of death souring the greatest part of the pleasures of life, every man having grief to lose that wherein he so much delighteth. Tenthly, Yet Death though his power be general over all flesh, is not therefore a misery to all men, Death is not a misery to all men. but to many an end most happy and desired. For though it be a curse for sin to be mortal & die, yet is Death most happy to them that die well: God by the death of his Son, having reconciled himself to his servant Man; Death maketh holy men immortal. which by no other means could be made immortal. But this condition of happiness, is not in the Nature of Man; Good men hope for death and bad men fear it. but in the favour and grace of God. And therefore is death that which good men hope, and bad men fear; the poor man's comfort and the rich man's terror, and that which maketh the King and the Subject, Death and the grave make all things equal the rich and the poor equal, making of every man's flesh but earth and putrefaction. And therefore the life of man even from the womb to the Grave, is nothing but misery, and vexation of Sipirit, no natural man having the pleasures thereof, No man hath pleasures but with limitation. but with such limitation, as maketh pleasure itself burdensome. Eleventh, The holy and good men of the world not otherwise regarding life, then as a time wherein to exercise their Christian offices, To good men there is no misery. and to such there is no misery, neither in life nor death: happy are such to whom God shall give Grace to despise the vain glory of earth, and that use the creatures of God with christian moderation, How to use the pleasures of this life. not affecting them more than the Lord of them, nor applying them to any other end then holiness, for which all things were created; & most happy are they who for the honour of their God, Who are happy. and for the testimony of his truth, have forsaken the pleasures of this transitory life, and have given themselves a sacrifice to God, for so to die is to enjoy immortality and perpetual rest. CHAP. XVI. Of King Edward's Death and how he left the State to the next Successor. FIRST, it were foolish and vain for any man, to desire to know the secrets of Gods will; because no man can understand more of God's secret, No man can know any part of God's secrets unless God reveals them. than he himself shall please to reveal: and therefore is man's knowledge limited, being able only to iudg● by reason, and consequence; whereas Gods divine works exceed the judgement of sense, God not contrary but above reason. being (not contrary but) above the reach of reason. And from this cause is it, that men commonly offend in their false constructions, The cause of false constructions. judging of God's work grossly, according to humane understanding, and not considering his wisdom and power by whose providence all things are directed. For in God's matters Christians must believe, In divine matters Christians must believe when they cannot judge when they cannot judge, and it is sufficient argument to conclude the goodness of any work, when we know that God is the Author: for those things which to a natural man seem strange, to a reformed judgement appear much otherwise; and there is nothing be it never so evil in man's judgement but God can make it serve for the work of his glory: The use that God can make of all our actions. he being able to make the evils of men respect an end beyond their expectations, and in that wherein we judge ourselves, most miserable, can he make us most happy. Secondly, And for particular instance we may consider K. Edward, K. Edward. whom God elected from among many thousands for the work of his glory; having defended the Catholic Faith, with a resolution most zealous & constant; yet notwithstanding in the growth of his prosperity, did God take him from the world, and deprive the Children of faith, of their Patron, The wonderful effects of God's providence. and princely defender, whereby (in common judgement) God may seem to be offended with his own, and to leave his Saints undefended, to the stroke of persecution, from which this holy King had defended them▪ But thus to judge of God were wicked and false; because we see the Gospel (by that interruption) did spread itself with much more general acceptation: the blood of holy Martyrs being a holy seed, The blood of the Martyrs was the seed of the Gospel. whereby the Church spread into a large generation, and who knoweth but God (to manifest to all the world, the faith and obedience of his holy Saints in the Church of England,) suffered this persecution for the glory of their memory, & for a demonstration to all men, what numbers of true Catholic Christians had flourished under the protection of King Edward their Patron and princely defender. The Saints hereby exchanging their mortal & variable life, for eternity & perpetual rest; their deaths begetting the lives of many holy men like them, The deaths of a few, was the life of many. whereby the number of God's servants was much augmented, to the glory of God, and prosperity of his Church. And therefore let no man condemn the work of God's providence, but yield his obedience to the good pleasure of God, and let him know that God is merciful even in his judgements; God is merciful in his judgements. and that he can make that which doth seem to threaten us most, to be the Ladder whereby we may ascend the highest of all preferments, the favour of God, and the fellowship of his holy Saints. Thirdly, The King's death. King Edward being dead, the state grew very stormy and full of great business the cause being who should succeed the King, in which controversy the kingdom was divided; Great occasions of trouble in the kingdom. the greatest part of the Counsel, and the Nobility, proclaiming Lady jane Daughter to the Duke of Suffolk, whose Mother was Daughter to Mary King Henry's Sister, first married to the French King, and after to Charles' Brandon Duke of Suffolk. The nobility & comm●ns disagree in the choice of their Prince. But the greatest part of the Commons, and some of the Nobility, adhering to Lady Mary eldest Daughter to King Henry the Eighth, by his first wife Queen Katherine of Spain: and this occasion was the trouble and death of many honourable and worthy personages; King Edward evil counselled. For whether King Edward of his own election, or wrought by the persuasion of others (I know not) had by his last Will and Testament, interested the Lady jane, to the inheritance of his kingdoms; for this cause (as was pretended) that the State might still continue the profession of the Protestant Religion, which could not be hoped in the government of Queen Mary. But howsoever the King did thus bequeath his kingdoms, it is very likely he was drawn thereto by persuasion of his nobles; especially of the two Dukes; Northumberland & Suffolk the cause of this great injury Reasons why the King did it not of his own motion but by persuasion. Northumberland and Suffolk, because hereby the inheritance was conveyed to their issue, to whom (in right) it did not belong, neither is it likely the King of his own motion, would have disinherited his own Legitimate sisters, to interest one further off. And if Religion was the cause, why was not choice rather made of Queen Elizabe●h, than Lady jane? She being by much nearer in the degrees of blood, and altogether as assured in the Protestant Religion. And therefore certainly the King was moved by others to offer this injury to his nearest blood Fourthly, A doubtful question resolved. And if the question be demanded, whether in this case it was lawful for the King to translate the inheritance of his kingdoms. I answer, that howsoever the pretence is fair and good, yet was the practice evil, because wrong was offered; and those ends are never good, Good ends cannot be compassed by evil means. the which are compassed by evil means; and to translate inheritance where it ought not, is to contradict God's providence, by whose wisdom all things are ordered. And therefore (no doubt) this offence of those Dukes and their confederates, conspiring with them this unlawful end, was the cause that God did suffer the power of their enemies, to prevail to their destruction. God is the Father of truth. For God is the Father of Truth, and the God of justice; neither would he that men should attempt to alter the course of his providence, or (by any violent and evil means) pursue an end, be it never so Religious and holy. What good men must do. For good men must use only good means to reach good ends. And therefore this practice of these Dukes in the judgement of Religion was not good, notwithstanding in state practise it hath example, and may seem allowable. Observations Divine. Politic. Moral. FIRST, Divine. there is no pretence how fair soever, can give authority and strength to unlawful actions. For God who is all-sufficient, and who hath decreed all good things, hath likewise devised all good means to compass them; therefore every good work doth consist of lawful matter and form, for no evil thing can be well done, neither can any good thing be done evilly. Secondly, When God by death doth prevent the hopes that are had of a virtuous Prince, it doth not argue against the worthiness of the Prince, but it doth argue and conclude the unworthiness of the times, for in such a case the Prince doth inherit happiness, but his people suffer misery. Thirdly, It was both foolish and wicked in the two Dukes, Northumberland and Suffolk to labour to erect and secure a state to their posterity, with injuries so apparent, and palpable. For though God many times suffer intrusions into titles, he doth never establish them. Fourthly, Politic. In the discretion of State it cannot be thought otherwise, but where there is usurpation and false intrusion, there is a miserable affliction with fear and jealousy, which neither the power or policy of any such State can avoid, so long as God shall not suffer their violence to prevail against the lives of the true inheritors. Fifthly, It is a Politic wisdom in a Prince to suspect the sincerity of all such state advice, that hath principal reference to the advancement of such Counsellors. For in this case it is often true, that men will not speak their judgements but their affections. Sixthly, Moral To be ordered by lawfulness in all our actions, is not only the judgement of conscience but of humanity and Moral discipline; For Moral learning doth determine that there is nothing profitable, that is not lawful. CHAP. XVII. A Comparison between King josias of juda, and King Edward of England. FIRST, josias of juda and Edward of England. to compare King josias of juda, with King Edward of England, is the most equal comparison of any two in the Story of holy Kings, both of them having with equal diligence, and victory, fought God's quarrel, to the glory of their God, the reformation of his service, the abolishing of Idolatry, and the confusion of the evil Ministers thereof. First, Their age when they began their Reign. for their age when they began their Reigns: King josias began his government the eighth year of his age; and King Edward the ninth of his, wherein they very nearly consent, and whereby God hath given proof to the world, that the power of his Spirit, can as well prevail in them of youth, as in those of better years and experience; he being able to make the Child and the strong man, alike victorious, in a cause which he shall please to protect; as was this of these two holy Kings, Both of these Kings conspiring one holy end. both of them equally conspiring one end, (the truth of Religion) and holy worship. Again, Amon, josias his Father left the kingdom of juda in the exercise of Idolatry, and so did King Henry Edward's Father leave the State of England in the practice of Popish Idolatry; Both their Kingdoms were corrupted with idolatry. having only by suppressing of Abbeys, taken from those Idols their ornaments and wealth, not utterly destroying them as did josias and King Edward. Again, josias when he understood the will of God by hearing his Chancellor Shaphem read the book of the Law, did accordingly frame himself in all obedience. So King Edward when he understood by the Learned men of his Realm, Both of them yield their obedience to holy persuasion & effect their purpose such as Cranmer, Latymer, Ridley and others, followed the Lords business with like zeal and constancy, as did josias; not only abolishing the false, but establishing the true form of God's service. Again, as josias left the kingdom of juda to an evil Successor, his Son jehoahaz, who again provoked the people to Idolatry: Both these Kings left their States to holy ends but evil successors. So likewise King Edward left the inheritance of the Church and kingdom of England, to his Sister Mary, who (like jehoahaz josias his Son) did again restore the evil practice of Idolatry and superstitious Popery utterly defacing the godly building, which her holy Brother had so carefully erected. Again, as God did keep his promise with josias, which was to preserve Israel the time of his life, in prosperity and rest. Both of them fortunate to their Kingdoms. So did God likewise preserve England in plenty and victory, all the time of King Edward. And therefore these two holy kings, seem to conspire in all save their deaths. josias dying in the field, king Edward in his bed; the one reigning thirty and one years, the other but six years and odd months; and yet in this hath king Edward the greater honour, The honour of King Edward. that he in six years did happily finish that, which the other was thirty one years in compassing, but above all hath he exceeded him in leaving to posterity that most famous Defendresse the Lady Elizabeth his Sister, Q. Elizabeth. who afterwards did prove the glory of her Sex, and the admiration of all the world. OF QUEEN MARIE, AND of the alteration of the State in the beginning of her Time. CHAP. XVIII. FIRST, I am now to change my Argument, and to write not of mercy, but of misery, of the adversity, not of the prosperity of the Gospel, and how the Catholic Faith was offended and not defended, Q. Marry. The change she made in the Church of England. by the Successor Queen Marie, who made the most miserable change in the state of England, that ever that Nation endured; she defacing the glorious work of her Predecessor of K. Edward her princely brother, extinguishing the lights of Truth, The light of Truth put out. whereby men were directed in the way of life, & obscuring all knowledge in the mist of Ignorance, and black error, in which blindness the Christian world had for many years wandered. This Eclipse being now again (by the interposition of her dark time) brought upon this Nation. The Queen obscured the glory of this Nation. So that no light of Truth was in her time to be seen, save only at the burning Stakes of Martyrs, which holy fire did kindle a Religious zeal in many Spectators, that beheld the merciless cruelty of the tormentors, and the Christian patience of holy Saints tormented. Secondly, And therefore I am not (as before) to declare wherein Queen Marie hath defended the Catholic Faith, The purpose of the History of this Queen's time. because she never defended it in the least particular: but (of the contrary) how she did bend the powers of her endeavour, both against the profession and the professors of true Christian Faith, seeking by all violent and bloody means, to depress the prosperity of Religion, whereof (by the dignity of her place) she was made defendresse. And in Truth it doth grieve me that I am to write the dishonour of this Queen; which willingly I would avoid, were the cause any other but Religion, & but that the declaration of these times, do tie me to a necessity of Truth, from which I dare not aberre: The truth of History must not for any consideration be concealed. for it were an evil presumption in any one, to presume to write History, & then to obscure the truth thereof upon what cause soever. For thereof would issue a double inconvenience. The inconvenience of misreporting the truth of History. First he should wrong the understandings of men in misreporting the Truth, & also lay an evil imputation on his name, in suppressing the knowledge of Truth; which is the life and true moving soul of all History. Thirdly, Queen Marry her extraordinary induments of Nature. And this I write in favour of Q. Marry, because of her extraordinary induments of Nature. God having given her so much Majesty, and princely spirit, as might serve to rule the greatest command in the world; & if to her other gifts, God had given her the knowledge of his Truth, she had well deserved to have been named most excellent, & to have exceeded all the famous Queens in the world, save her sister the most famous Elizabeth, Q. Elizabeth incomparable. who hath exceeded her and all the world in the honour of true deserving. Fourthly, Yet notwithstanding, all these rare excellencies of nature merit little but only pity: for if the best beauty of nature, have not the benefit of grace, the greatest ornaments thereof, are (then) but punishment to them that so enjoy them. And therefore they that have not the gifts of grace, have nothing of worth though they have all that nature can give them: Nature without grace doth merit nothing. and happy had Q. Marie been if nature had given her less, and grace more; The least gift of grace is more worth than the whole riches of Nature. because any little breath of God's Spirit is more worth than all other blessings whatsoever; For nature adorns the body, & grace the soul of every one that hath it, The gifts of Grace. & commonly where the power of wit & great spirit is in any one Subject, not moderated by grace, The gifts of nature without grace are dangerous in him that hath them. they are then means to make the enjoyers of them most dangerous instruments, because nature cannot move itself to good, but naturally to evil; and as the natural motion is more easy to the mover than the violent. The motion of Grace is 〈◊〉 against Nature. So the gifts of nature are more inclinable to evil than to good ends, being moved to evil by their own proper motion, but to goodness by the motion of grace, which in all natural things is violent & against nature. And therefore was the Q. more dangerous, having so much of nature, because she was thereby armed for evil, the want of grace making her run her natural course, & her great spirit & other natural induments, The Queen an enemy to herself. spurring her forward in her evil passage, whereby she became enemy to herself, moving herself to her own destruction. Fifthly, The Q. great oversight. But that which made Q. Marry monstrous in her evil, was the two much credit she gave to evil counsel, suffering herself to be transported, Gardiner, Bonner the Queen's evil instruments. by the violent spirits of evil and revengeful men, who conceiving a grounded displeasure for some hard usage they endured in K. Edward's time, now take advantage to revenge the cause for which they had endured displeasure; & these men (like evil spirits) breathed the spirits of indignation into the Queen's heart, & moved her to effect most bloody & horrible deeds, to the great displeasure of God, and dishonour of her princely place. Sixthly, for it cannot be imagined that a Lady of her spirit, The Q▪ good nature much abused. being (in humane respects) merciful & compassionate, would have entered her government with such tyranny & terror; She entered her government with great Tyranni●. bearing in both hands destruction, & (like Revenge herself) entering the stage of her government with fire & blood) had she not been moved thereto by evil persuasion. Neither can it be but the Q. conscience would condemn the course of her violent proceeding, & that she would judge the large effusion of christian blood, stood not with the honour of her name, nor with the Truth of Religion: yet so powerful is the authority of them we trust, Those we trust most may best deceive us. (especially in the case of Religion and conscience,) as that many times we suffer our selves to be led against our own persuasions, by a reverence we bear to other men's opinions Seventhly, And this no doubt was the cause why the Queen was so resolved in in her bloody persecutions, A bad persuasion. she giving credit to their persuasion whom she reputed most Reverend, and Learned; and they persuading her, she could not discharge the office of her Sovereign place, nor defend the Catholic Faith, but by the extirping the Protestant Religion, which (in their opinion) was Heresy in the highest degree: neither could she (as they thought) suppress the general favour, that profession had got in general estimation; but by severity & rigorous laws, These evil Counsellors much deceived. wherein they were far deceived For it is impossible that any Policy of man should be able to supplant God's Husbandry, which he hath made prosperous: the Truth whereof is manifest in the experience of these persecuting times, when as the death of one holy man was the life of many. God raiseth a new generation of holy men, from the ashes of Martyrdom. God raising a holy generation out of the ashes of his holy Martyrs, the Church not decresing but increasing by the stroke of persecution. And in this case was the Queen counselled, as Rehoboams' was by his young states men, to make the yoke of persecution heavy: & whereas her Father did chastise with rodds, she should correct with scourges: and this was the evil counsel wherewith the Queen was ordered, 1 King. 12. 10 for she made her yoke heavier than all her Predecessors had done, and (in truth) insupportable for any true Christian Professor. Eightly, Their Counsel was wicked policy, but no piety. And therefore this Counsel of theirs may have Policy but no Piety, for if the State in King Edward's time, had used Gardiner and Bonner with like severity, and had taken from them their evil lives, which they had justly forfeited, then had not these evil Ministers been the cause of so much blood shed, neither happily, should the Queen have had any such as they, to have provoked her to such dishonour and ungodly practice; A respect of policy. for it is needful Policy, that the haughty spirits of men, that have authority and greatness, must either not be offended, or being moved to offence, must be then made sure from taking Revenge. And it had been good for the Christian State, that the ambitious spirit of Winchester, had either not been discontented, by his disgrace and imprisonment, or being so offended, to have made him sure from revengeful practice; and if this had thus come to pass, no doubt much Christian blood had been saved, which by his means perished. Neither had the Queen come into that ignominy of blood and cruelty; Gardiner the evil spirit which most tempted the Queen to her severity. she being in her own Nature rather inclined to pity, and merciful respect then otherwise. And therefore though the time of Queen Mary's government, was the most bloody persecution that ever was in this Land, (I think) ever since it had a Christian Prince, yet was this Lady, otherwise disposed in her own Nature; neither would she have made her name so monstrous in blood, The power of conscience. had not her conscience persuaded a necessity, she being so resolved by their persuasion, who (she thought had authority to judge her. Observations Divine. Politic. Moral. FIRST, Divine. Divinity doth admit no distinction of men, but the difference of good and bad; for God's favour doth not look as man's doth; men judge by external, but God by internal evidence. God is no accepter of persons, but men accept nothing but the persons of men: and therefore it is often seen, that thus God and the world divide their severals; God marks his with Grace, the world hers with Nature and Fortune. Secondly, Politic. It is a policy of long practice and large proof, that Priests, Jesuits, and men of spiritual function, are appointed for State designs, as the most pregnant and convenient m●n; for they have this odds, that besides their helps of learning, and much experience; they have always the reverence of their profession, which undoubtedly (with people of their own faith) doth gain them, and their persuasions extraordinary credit. Thirdly, Moral. It is a providence worthy of every particular man, not rashly to be moved to any fact or opinion, by the love or reverence we have to the persons of them that would persuade us; because in this case we do not satisfy reason, but affection. CHAP. XIX. In what particulars Queen Marie did most offend the Catholic Faith. FIRST, to remember every particular grieuance in this Queen's time, were a labour infinite, neither is it my purpose to travel so largely therein, as others before me have done. And therefore I will (only) reduce to memory, some particulars of most consequence, referring him that shall require further satisfaction, to the ecclesiastical writings of those times, wherein they are largely discoursed: The Duke of Northumberland. neither among these the evil fortunes of the Duke of Northumberland, nor of his Son and daughter, the Lord Gilford Dudley, and the Lady jane his Wife, because the Duke hath worthily deserved his fortunes, The Duke guilty of his fortunes. and therefore did not receive wrong from the Queen and State. And though the Lady jane and the Lord Gilford her Husband, were forced to take the enterprise, they themselves being merely passive in that business, yet having proceeded therein so far as they did. I see not how Queen Marie could give them life and secure herself, especially considering the present condition of the State, In respect of State. how inclineable it was then to embrace any occasion of quarrel. Secondly, The Q. first offence. That wherein the Queen did first offend the Christian Faith, was in taking into her protection, such who had before declared themselves enemies to truth and Religion, and this was at her first coming to the Crown, giving liberty and honour to such men, whom her princely brother had before imprisoned, Gardiner Bonner and others. & degraded; for by this she opened hell, & let lose those evil spirits which King Edward had shut up; who breathing Revenge, set the Kingdom in combustion, The cruelties of these times. burning and bloodying the holiest and best members thereof, to the dishonour of the Prince and Nation; the discomfort of holy Christians, and to the discountenance of the Catholic Faith, A double respect. and this (in a double respect) was evil in Queen Marie: First, (hereby) she gave an assured demonstration how (in the case of Religion) she was affected. Secondly, she armed revenge in in these men, giving it authority, and the countenance of great place, wherewith they became most terrible. Thirdly, How the Q. began her government And with this prologue, did Queen Marie begin the Tragedy of her life, fitting her with actors who had well learned their parts of blood & persecution; outtruding them of much better merit, whom she found in honourable and Reverend places established, D. Cranmer and others. as Doctor Cranmer Archbishop of Canterbury, the Archbishop of York, the Bishop of Winchester and many others, giving their dignities and places to their greatest enemies; men not comparable to them in learning and holy life, exceeding them only in cruelty and blood: who having gotten the sword of authority (once) into their hands, The Papists. would not sheathe it, before it had been made drunk with the blood of Saints, nor before the measure of their sins were full, whom God (for the pleasure of his will, and for the glory of his Saints) did suffer and for a time forbear. Fourthly, in restoring the Nurseries of all abominations, In restoring the Abbeys. the Abbeys and Monasteries she had in giving; she did much offend the Catholic Faith; because those assemblies were found to abuse the name of holiness, making it a cloak to cover the body of their wickedness: who (like horseleeches) suck the blood and best maintenance of the Kingdom, The evil of a bloody life. to support their lazy and most licentious trade of living; In respect of State. and in this did the Queen not only offend the truth of Religion, but also the prosperity of her State in being so evil a precedent, and in giving so much wealth to idle and altogether unprofitable people, and not only idle but evil users of their riches & large possessions; Idle and evil users of wealth. to the high offending of God, the wrong to Christian Religion, and the impoverishing of the Commonwealth: all which respects the Queen ought carefully to have regarded. Fifthly, Again, the Queen restoring them did condemn the government of her Father, The Queen in her judgement condemned her Father. by whom they were dissolved, her making them of such necessity in a Christian Kingdom, made him an evil doer to suppress them, whereby she did dishonour her Father in that wherein he was most honourable, he deserving the honour of his new style, in this and in his act of Supremacy only; both which she utterly disclaimeth, damning the deed, The Queen erecteth that Idolatry which her Father had defaced. and the honourable merit of her Father, building again that evil foundation, which he to his honour had cast down. And therefore if he by suppressing them hath deserved to be styled defender of the Faith: she then by supporting them, E contrario. may be judged to have offended that Catholic Faith whereof she was made Defendresse. Sixthly, But that which is most worthy of sad remembrance in this Queen's time was the alteration of Religion: The worst of the Queen's evils. she reducing the Church of England to their former condition of Popish Idolatry, which (in the happy time of King Edward) had been discontinued, she inhibiting all her subjects upon grievous pains, Her establishing of Popery. to acknowledge that profession of Religion, which she found in the State established, binding them to severe laws, to that Romish obedience which formerly they had abjured. Seventhly, And in this she did oppose herself with all violence against the Catholic Faith, Her full opposition against the Catholic Faith. as if she meant at one blow to be the death of faith & true religion; Her forwardness in punishing. she disclaiming the good & proclaiming the bad; destroying Gods holy Temple, to build the groaves & altars of Idols, & this she did with such appetite, that her government was scarce begun before this was finished. So easily is man's nature carried by violence & forcible pursuit, Man's nature. to execute the most wicked and ungodly ends. Eighthly, And as this alteration of Religion, The alteration of Religion is prejudicial to the Common-Wealth. was greatly to the offence of Catholic Faith, so was it also very prejudicial to the State, the Kingdom hereby losing the Lordship of itself, which King Henry with much hazard, & great travail had recovered. And assuredly if the Q. conscience could have been persuaded, she would never for any cause, The Q▪ conscience abused. have given the Pope or any other Potentate, the supremacy of her own state, and among all other least of all to the Pope, The Pope hath not principality proper. who hath no principality proper, but only a government compounded of many thefts; he having taken from every christian Prince somewhat of revenue or dignity to make up the measure of his greatness. And it was great oversight in the Q. to commend the trust of her state to the Pope, The Q. oversight. whose ambition & avarice, hath made him ever inclineable to deceive: for when the covetous hath the treasure in keeping, it is hard to make him honest; & he that hath nothing but by theft, will be glad to embrace opportunity & fit occasion. And therefore by thus altering religion, The English nation dishonoured by the Queen. she did not only offend the Catholic faith, but dishonour the English nation, binding it again in the bonds of foreign power from which her brother had redeemed it. Ninthly, And from this act of Q. mary's did proceed another equally evil or worse, whereby she hath got a name of blood and cruelty, and whereby she hath run herself into the highest degree of evil and this was the persecution of holy and faithful men; The Q. persecutions of holy men. slaughtering Gods Saints, with such fury and heathenish heat, as may well declare the Religion and Faith of the persecutors. No profession of Religion but the Popes that think to merit by blood & persecution. For there is no profession of Christian Religion in all the world, except the Papistical that think to merit by murder, blood and persecution: neither is there any that have made their names so odious, by the effusion of Christian blood as they, whereby they have made themselves the friends or Antichrist, but enemies to God, and to the truth of his holy Gospel. God having commanded his servants to suffer, and not to inflict afflictions; for a Christians profession, is to bear the Cross, Christian's must bear the Cross & not make it. and not to make it; and in every evil work holy men must suffer, and wicked men do, for such was the condition of Christ the Lord of Christians, bearing the rebukes of all men; The example ●f Christ. applying his sacred hands to heal the infirmities of men and not to wound and destroy them, and as (in the Nature of God) his mercy doth rejoice over all his works, Mercy the 〈…〉 gift of grace. so all the sons of Grace delight in the works of mercy, and abhor the deeds of misery, and desire to preserve and not to destroy the Images of God, nor the Temples of his holy Spirit, for such were these holy Martyrs, The Martyrs. who in this time of Queen Mary, witnessed the truth of their Christian profession, in the burning flames of persecution and cruel torture. Tenthly, So great was the persecution in these times, The vehemency of this persecution. as that no Sex, no age, nor any condition of men were spared, the blind, the aged, and the Infant sleeping in the holy death of Martyrdom: And if we may believe the remembrance of those miseries as they are recorded, For his book of Acts and Monuments than children new borne at the stake, did perish at the stake, little (but holy) Martyrs giving their lives, as soon as they had them for the witness of their Lord Christ jesus, and his truth, an example of strange and incomparable cruelty, yet did the envy of these times reach further, to the Sepultures of holy men deceased, Strange examples of envy. where the persecutions even there also would triumph, raking up the bones and ashes of good men, and after with great Ceremony and acclamation burn them; a revenge very admirable, and such as only the malice of the devil could devose. The grave is every man's Sanctuary. For the Grave is every man's Sanctuary, from which no man nor no offence can take him, without the breach of the Laws of Nature and humanity: and to persecute and burn men's bones the life having long before left them, is a judgement most merciless, for the doom of Nature will have one man to die but once, The doom of Nature. neither ought revenge to reach the graves of our greatest enemies; it being enough for any that his enemy is dead, but more than cruelty to revive his death and to make him die again. And therefore as job did blame his uncomfortable friend, Note. because they did persecute him as God, and were not content with his flesh. So we may lawfully condemn this Popish persecution, A revenge like the revenge of Devils. because they revenge like Devils, and are not content with the Death of them they love not, but will then persecute the body, when they cannot the soul. God having taken that into his bosom of mercy, and into the safety of his protection. Eleventh, And if we truly consider the bloody persecution of Queen Mary's time, and with what vehemency it was moved, it will appear to be of like cruelty with them of the heathen Emperors in the Primitive Church, This persecution equal with them of the Primitive Church. not for the number though very many, but for the manner and cruel circumstance. Twelfthly, Again the Queen in marrying with King Philip of Spain, King Philip of Spain. may be said to have offended the Catholic Faith, because by that means she took away all hope, to be reclaimed from the stiff defence of Popish superstition, The confederacy of the Spanish King and the Pope the King of Spain being in most near confederacy with the Pope. And this how prejudicial it was to the profession of the Catholic Faith, may be easily considered, he being chosen to assist the Queen in her defence of faith, by whom the enemies of faith were principally to be supported, The Jesuits supported by the Spanish King. and one so nearly bound to the Pope's favour, Rome and Spain the ladders of one another's rising. in respect of State practice, the Pope and the Spanish King being one another's Ladder, whereby they have ascended the steps of reputation and worldly greatness. 13. Again, if we regard the care of State, 〈◊〉 respect of State. the Queen's marriage with the Spanish King, was not for the prosperity and honour of the English Nation, but rather a means to depress the glory thereof. For howsoever the Queen and the State, did articulate with King Philip, The Spanish King bound to certain conditions. thinking thereby they had secured the sovereignty of England, by binding him to certain Limitations; yet was that no assurance, but only a false colour, to blind and satisfy the gross understandings of the vulgar, lest by Rebellion and tumult, they should oppose themselves against that purpose; for it is not to be thought, No obligation can bind the desire of the ambitious. that any obligation can bind such men, as aspire sovereignty, neither is it in the practice of great States, to bind themselves, but only for advantage, and then to cast off their bonds, when their practice is ripe, and when they dare discover their true intentions. Note. For bonds to him that hath power to break them, rather offend then profit, and in great Spirits, the remembrance to be tied to any Conditions, doth beget in them a desire of Liberty, and provokes them to break that faith, whereunto they are obliged. And from this marriage of Queen Marie what could be hoped, The inconvenience of the Queen's Marriage. but either civil strife in disposing the Succession, which by this means might have had many Competitors, or else that this Kingdom and the dominions thereof belonging, The greatness of Spain. should have been united to the Sovereignty of Spain, which already (like Hydra) is become monstrous in largeness; having united to that one body many heads many large dominions. The expectation of Spain And if this had succeeded (which no doubt was the expectation of Spain) then had the glory of this Isle even then perished, and our condition had been alike miserable as is now that heretofore famous Kingdom of Portugal, Portugal. and other great States by him obtained. And this kingdom which heretofore hath benee the supporter of that, England the supporter of Spain. should then have stood at discretion losing the soveraigatie, and fortunate honour which worthily had made it very famous; the ambition of that State rising by the fall of ours; the misery of this raising the glory of that, and we of Conquerors should have been servants, The inconvenience. and slaves, to that people whom before we had conquered: and they (by our oppression) should have wanted a power to have restrained them from the general Conquest of Christendom, the which by us hath principally been letted, and by them most desirously pursued. In respect of policy. And therefore (in respect of Policy and the practice of State) this marriage of Spain was very hurtful for our Nation, aiming directly at the utter overthrow of the English Monarchy; wherein Queen Marie was neither Poilitique nor Holy, The Queen neither politic nor holy. not holy in not defending the Catholic Faith, combining herself so nearly with the Pope's Confederate; and not politic, in hazerding the honour of her Kingdoms, in the hands of one so dangerous, as the King of Spain then was, who already was so great, as made him justly feared, and his proceedings suspected. God (of his goodness) disposing otherwise of this business, The providence of God in this business. deriving still a Succession of Kingly power within ourselves of our own nation and of our own Kingly line; to the better defence of the Catholic Faith, and to the perpetual honour of this our English Monarchy. 14. Lastly, Queen Marie in her vehement and unjust persecuting her most virtuous Sister the Lady Elizabeth (afterwards Queen) did hereby very much offend the Catholic Faith, Queen Elizabeth. because among all the Religions at that time in England; this Lady was chief, not only for holiness of life, but also for her eminence of place, and dignity; being heir apparent to the Crown, and in whom the hope of King Henry's issue only remained. The hope of King Henry his issue. And therefore the right of Succession remaining in her Royal person, made her more than a private one, and made the evil of her Sister's persecution more monstrous, being directed against the life of one both holy, and a Princess, and to whom God had purposed, to give the inheritance of these kingdoms, and the office to defend the profession of faith, and holy worship. And if we but remember the most gracious government of this Lady, The government when she was Q. the time she was Queen, and how nobly she hath defended the profession of Faith and Religion, we shall thereby judge how much evil Queen Marie had done, if the evil practice against her Sister Elizabeth had prevailed. Never any Defendresse nor ever any Queen in the world, Queen Elizabeth incomparable. having finished God's quarrel with more honour, or with better resolution than she did. And therefore if this holy life had perished, What hurt the Q. death had been to Christendom the glory of her honourable actions had been prevented, neither had the world ever seen the admirations of her time, nor the several states of christendom, ever had so noble a Patroness to support them, in their just quarrels, against the aspiring insolency of the ambitious: nor had the holy Saints on earth lived secure, under the late protection of her merciful wings, whose holy faith she hath victoriously defended against all oppositions, cutting off (not by Policy) only (as did judith) but by her power the head of Holophernes (Idolatry.) judith and Holophernes. And thus triumphing in the spoil of God's enemies she hath purchased, an everliving name of honour, and an everlasting inheritance in heaven, with God and with the Children of Faith, The glory of Queen Elizabeth's deeds. whose quarrel she hath most honourably defended. 15. And Queen Marie in seeking to destroy so holy a life did not the office of her Christian place, nor defend the quarrel of Faith whereunto her title bound her. 16. In respect of State likewise, In respect of State. was this very evil in the Queen, because by this injury to her nearest blood, she sought to hinder the lawful succession. For the Lady Elizabeth being dead, it might prove quarrelsome, The inconvenience. who should next inherit. Queen Marie having no issue to succeed her, was like to leave the State to much trouble, and to many Competitors. And if Queen Elizabeth had not succeeded, The glory of the English Nati●● 〈…〉 of Q. Elizabeth. happily our Nation had not been so famous in the honour and reputation of warlike exercise as now it is, neither had it flourished in the glory of Learning, nor in the travel of industrious arts as it hath, nor had there been that peace, that plenty, and that security which presently we enjoy; nor happily had the State been thus left as by her it is, to a Prince of peace, King james our Sovereign. full of hopeful issue, by whom and by whose posterity, England may hope never to want a noble defender of it, and of the Catholic Faith. And therefore God only be praised who did prevent the evil, God only prevented the evil purpose of evil men. that evil men intended against that Lady, against this Nation, and against the Catholic Faith. In all these respects may appear the evil government of these times, Queen Marie led to dishonourable ends. and how the Queen was led by dishonourable means to an end most dangerous, the cause (as I have said) was only the too much trust the Queen gave to evil Counsel whereby she was violently carried against her own Nature, to most unchristian designs; The cause the persuasion of her conscience. for her conscience did persuade her, that those things were of absolute necessity, which (in truth) were altogether unlawful. And this was the Bishop of Winchester Stephen Gardiner's care, Winchester Gardiner. to set an edge on the Queen's offence, and to fit her for the stroke of persecution, whereto in her Nature she was not fit. And this he did by the authority of his Religious place, whereto the Queen had special reverence, framing herself to do that only, which in her abused conscience, she thought was necessary. For there is nothing can persuade like conscience, Nothing can persuade like conscience. which in men of all Religions will desire satisfaction and ease. And though our conscience judge falsely of Truth, yet cannot that judgement be unsatisfied, without Torment and much affliction: neither is there any so powerful to persuade us, Who are most powerful to perswadeus. as them of whom we conceive a reverend opinion, and think Religious and holy; because the opinion of holiness taketh away all suspicion. And therefore many times men seeming devout, and very precise, Men seeming devout are best able to deceive. are best able to deceive; because they are best credited; the greatest politicians working their most damned projects by men professing sanctimonious life: this being ever a foundation in that vile Art, The ground of evil policy. that pretence and false colour are the hands of Policy, whereby she effecteth that which otherwise were impossible. And if we remember the number of Conspiracies, and Treasonous designs attempted in this last age of the world, Who are the chief plotters and actors of treasons. we shall scarce find any one wherein men professing Religion were not principals, either plotters or practisers. The experience of the time, finding such men most fit instruments for such desperate attempts; Why Priests are most fit for treasons. because they dare do any thing, and can keep counsel, and as it is ieastingly said of plays, they are not pleasant without a Fool; so it may be seriously said of Treasons, they are not bloody without a Priest, The office of jesuits. these men having got them a name of admiration, for acting the most horrible parts of blood and treason; wherein they have approved themselves forward but most unfortunane. And by these men was the better nature of Queen Marie much abused, By whom the Queen's nature was most abused. making her (by their evil counsel) become odious to posterity in shedding without mercy the blood of many holy Martyrs, treading upon the face of truth, & dignifying Idolatrous & evil service. Unfortunate Queen to be deceived by these evil Ministers; but woe unto them by whom the offence came; happy had she been, if they had never been, and happy were we, if with us they were not, for where they are, Who they be that trouble the peace of Israel. there is Faction, Conspiracy, and Treason; and it is they and their house only (that is the house of Popery) that troubleth Israel. Observations Divine. Politic. Moral. FIRST, Divine. There is nothing in this world, that can continue prosperity without all interruption. For the Spouse of Christ (the Church) had never any such immunity, but (like all other things, and for the work of God's glory) she doth often vary her State, and like the Sun often in clouds, and sometimes in Eclipse. The reason is the will of God who hath determined to lead us through this wilderness, our pilgrimage to new jerusalem. Secondly, It is the Popish Religion, but no Religion, to destroy and not correct, to judge without mercy, and to be terrible in the prosecuting their persecutions. But our most divine and sacred Lord Christ hath said Blessed are ye when ye suffer these things. Surely then cursed are they that do them. Thirdly, The judgements of God have relation to men's offence, being the effect of that cause, and therefore who knoweth but that God in judgement to K. Henry, gave him this contrariety in his Children, to condradict and countermand one another in the form of their governements, because the King himself was so full of contrariety and unsettled constancy, at one time persecuting both professions. Fourthly, Politic. To reinduce the Papal authority into the English State was a marvelous improvidence in the Queen, and so direct against all rule of State, as that questionless the Queen in this made her judgement yield to conscience (as she deemed it) which if she had not been a woman, she would never have done, or at the least never so done without all limitation Fifthly, The Marriage of Queen Marie with Spain, was an opportunity for Spain to depress the glory of this Nation, for if the Queen had had issue by him, the principality had been translated to such a Prince, as may yet justly be feared, to what extremities his growing Empire intendeth. Sixthly, The Queen's error in these proceedings, was to receive her State instructions, from such Counsellors as did labour only to frame her to their own designs, not regarding the public benefit of the State. For doubtless had the Queen been ordered by her Politic State, or by any one Counsellor in the State of honourable quality, she had not given so much of her title and Majesty to Rome and Spain as by the persuasion of her Clergy Counsel she did. Seventhly, Moral. So full of labour, strife and error is their life that undertake the charge of much business and great place, that the Moral Philosophers do pronounce them most happy and rich that can be content with blessed poverty. CHAP. XX. Of certain Discontents whereat Queen Marie took great offence. FIRST, there is no man in this life, (especially if he be of great place or great spirit) that can free himself from occasions of discontent, No man can free himself from Discontent. wherein every man may make trial of his own virtue, and exercise his Christian patience in his moderate bearing them: The greatest 〈…〉 servitude. For there is no victory equal to that a man hath of himself, neither any servitude so base as to be overcome of Discontent. And therefore the most worthy men have ever triumphed over Fortune, thinking it a debasing of their Noble spirits, to be vanquished by so mean an enemy. And howsoever such men (in common Construction) are reputed most miserable, The error of common judgement. that have most cause of grief, yet in true understanding it is otherwise: and then especially, when the grieved hath patience (that true part of Manhood) whereby he is able to make the greatest burden of grief easy. The power of patience. For so did the famous men in old time by manly Constancy, and so do Christians now by patience support a living courage, in the midst of greatest extremities: Yet ever must this moderation be regarded, A moderation in grief that as our grief may not utterly deject us, so we must have sense to feel and apprehend it, least in the one extreme we prove cowherds, in the other Fools. For grief is the true physic of the mind. For grief is the true physic of the mind, which being well applied doth correct and heal us, but otherwise it doth destroy and make desperate, and in this case do men revenge themselves on themselves, The evil of discontentment. and double the measure of grief wherewith they are afflicted. Secondly, Queen Mary's punishment. And this was QUEEN'S▪ Maries punishment, who doubtless did very much afflict herself in the remembrance of her evil fortunes; some whereof I will relate, not observing the order of the time, wherein they were occasioned, but rank them according to their degrees in greatness, and as the Queen found them most offensive. And as the greatest, I remember first the trouble of her Conscience, The trouble of her conscience. whereby she became enemy to herself, and hateful to her former proceedings, Her own judgement of her own proceedings. judging them much more violent, than the cause required, or then might stand with the honour of her name, and with the discharge of Christian Conscience, and this she understood by a general sense of mercy, Her Nature. whereto in her Nature she was inclinable, and from which she was violently moved by the breath of bad persuasion. For though the Queen was made to believe, that her vehement persecuting the Protestants Religion, Protestants. was necessary for both states of Church and kingdom: yet when Christian blood was shed in that abundance, The queen's grief. it much repent her; that she (by that means) had given her name so bloody a remembrance. And in this case might she say of Gardiner and Bonner (as jacob did of his two Sons, Gardiner Bonner. Gen. 34. 30. Simion and Levi) that they had made her name odious to every man's ears, and that therefore they were Children of Blood. And surely the remorse of conscience, for her bloody government, The Queen veri much in herself offended. did very much afflict the Queen's mind, whereof she would oftentimes give demonstration, and by words of dislike, witness how much she did distaste the fury of persecution, and the general waste those fires had made in her Kingdoms. Thirdly, Neither need this seem strange to any that Q. Marry should dislike herself in her own practice, because we know that Princes (though they have sovereign power over their Subjects; How the power of Princes is limited. yet hath it such limitation, as that Princes themselves, sometimes are not free, nor can compass those ends, which most desirously they would; & sometimes are they forced to that they would not. The reason is, The reason. because no prince in the world can support himself, without the assurance of his Subjects: Faction. and when the State is in Faction (as then it was for Religion) it is most dangerous for the Prince, Faction. to Discontent them by whom he is principally supported. And Queen Mary taking upon her the protection of the Romish Religion, did then bind herself to the heads of that faction, lest by discontenting them, she should have run herself into a general offence, and so have hazzerded the fortunes of her State. The torment of an offended conscience. And this was to the Queen so great offence, as they only can conceive, who have endured the torment of an offended conscience. Fourthly, Another cause of Queen Maries discontent was King Philip her husband, King Philip of Spain. who either in truth or as she thought, did not so lovingly respect her as the sacred bonds of marriage required, neither had she issue by him according to her own hope, Her want of issue. and the expectation of her Subjects, and this did very much offend the Queen's patience, The natures of women. being by the Nature of her Sex most inclinable to apprehend such discourtesy, and the rather because of her princely place, The Kings not regarding her. and the great spirit of Majesty, which she wanted not. For the Kings not regarding, or his cold regarding her did conclude that (in his opinion) she wanted of that worthiness he had formerly imagined, and that she did not merit the truth of his love and most kind affection, Her jealousy of her own merit. whereto his bond of Marriage did bind him, his not regarding her, debasing her in worth and estimation, whereat she might worthily take offence; the rather because the Queen in her own election, The queen's deserving of King Philip. had preferred him to her love, and to the honour of that Marriage before all other Princes in Christendom, communicating with him the honours of her Crown and Dignities, to the hazard of her life and State, being contrary to the general liking of her Subjects, and for which had been very dangerous Rebellion in her kingdom. And therefore this offence taking of the Queen, The queen's offence in respect of King Philip very causeful. was very causeful, and upon just consideration conceived; she having done so much for him that deserved so little, and he not recompensing the merit of her high deserving. Fifthly, The third cause of her Discontent was the loss of Calais. A third cause of Queen Mary's grief was the loss of Calais, a town of most importance for the English State, especially considering the quarrel of those two kingdoms, England and France, who (besides the English claim to that Crown & Dignity) have ever had an honourable Contention to exceed each other in the reputation of Arms and warlike exercise; neither is it in reason to be hoped that these two warlike Nations shall always conspire peace, and for ever forget the emulation and glorious conquests of former times, having these main provocations to hinder it, Note. the nearness of place, the equality of power, the difference of Religion, and the claim to the lawful inheritance, the least of which occasions, may serve to incense a forward spirit with desire of honourable War and Conquest. Provocations to French wars. And then considering the importance of the Town of Calais, for the English wars, and how by having it, the passage was ever open to enter that kingdom: and being recovered by the French, Calais the key of France. England may be then said to have lost the key, by which it hath heretofore so easily entered, In these respects had the Queen good cause to grieve at so dishonourable a loss, The reason of the Queen's grief for the loss of Calais. and the rather it being lost by a mean power and in little space, which had been honourably defended many years against the whole power of France, and what other envy soever to the glory of her predecessors, the disadvantage of her Successors and her own perpetual dishonour. Sixtly & lastly, The rebellion of her subjects. the rebelling of her subjects did very much discontent her, because she thereby understood▪ how her government was disliked, by many of her best Subjects. For though it be not a necessary Conclusion, that where there is Rebellion, there the State is misgoverned: yet is Rebellion ever a cause that the government is suspected, Rebellion a cause that the government is suspected. and those grievances that are able to provoke such numbers of people against their Sovereign, are generally believed to arise upon more than common considerations. What is required in the person of a Prince. And therefore it is required in the person of a Prince, not only to be of worthy deserving, but also to seem to be such, because it is most needful for them to satisfy opinion, without which no Prince in the world can be said to be great. Seventhly, The forward success of the Rebels. Again, the Rebels had such forward success in their attempting, as thereby they did much distress the Queen, and threaten the fortunes of her state. For if the project had proceeded according to their plot, and as it was devised by the chief Conspirators; the issue was likely to have proved much more dangerous. But Sir Thomas Wyatt one of the chief Conspirators, One chief cause why they failed in their project. imagining the project was revealed, discovered himself in Arms, before the practice was Ripe, and before the time agreed upon; whereby he was unassisted by his other Confederates, and the practice by this means became abortive and perished by untimely birth; which in likelihood had otherwise succeeded, if the whole power of the Conspirators, Sir Thomas Wyatt of Kent. had been united. Sir Thomas only with his Countrymen of Kent, having done so much as may seem to have wanted but little, to have finished the whole business. And this no doubt was GOD'S work, God the enemy of all Conspirators who is enemy to every evil practice, be the pretence never so far and reasonable. Eighthly, Those and many other occasions of Discontent, had Queen Marie, whereby God gave her to understand, how much he was displeased with her bloody government, and whereby (it may be) he had mercy on her weakness, God's mercy in thus punishing the Queen. in laying these gentle corrections on her, who had deserved the severity of his angry justice; she being most unjust & most severe in her persecuting the Children of faith, whom by the authority of her princely place she was bound to protect. The mercy of God to this Nation in the Queen's death. The God of mercy be for ever praised, who hath ended in this Kingdom the misery of persecution, making it die in the Death of Queen Marie, in whose government it had got authority and life; and may it ever please God to derive upon his Church of England a perpetual succession of holy and resolute Defendors of the Catholic Faith, to the honour of God's divine Majesty, the good of his beloved Children (the Children of Faith) and the true glory of the English Nation, Amen. Observations Divine. Politic. Moral. FIRST, Divine. God's temporal afflictions are mercies, for they do but remember us our sins, and invite our repentance; yet they have contrary effects in contrary subjects. For to some they are physic to others poison, they rectify some and destroy others. This difference have the elect and the reprobate. Secondly, Politic. The common pretenced quarrel in all Rebellions, is either Religion, or usurpation of Empire; yet neither of these can give success to such treasonable attempts, because they that would alter and transpose of God's government, and his officers, do but fight against his providence, and contradict God in his own appointments. In this case then, the best Policy is for men with patience to suffer, and let God with victory do. Thirdly, Moral. Discontentment is such a sickness in the soul, as that where it is unmoderated, there is a necessary destruction. Therefore the wise Moral man will oppose this enemy with reason, and invincible patience and outtrude him from all society with his thoughts. For if there be any thing on Earth that can resemble hell it is Discontent. CHAP. XXI. OF REBELLION. FIRST, It is not in my purpose to reckon up the several opinions of men in this argument neither to discourse at large herein, The diverse opinions of men in this Argument. but only to report my own judgement, and that which I think is answerable in this question to Religion and holy reason. For if this controversy were disputed, according to the Politic practice of time, This controversy must be judged by Religion and not by policy and not by the rules of Religion, and reformed judgement, it would be then very controversal, and require large circumstance, because the Matchivells of these times, diversely disagree in their several judgements, The Testimony of God the best authority. but if men desire only to satisfy conscience, to such men the testimony of God is sufficient, which ought to square the practices of all degrees of Christian men, and to determine all controversies, be they never so important; But this trial hath not always authority in government merely politic, for Religion and Policy, Religion and Policy two diverse. are two diverse (or rather in full opposition) and that (many times) in the practice of State is commendable which in the judgement of Religion is most damnable, The difference of their ends and practice. because they conspire not one, but disagreeing ends, neither can the quarrel of these two be ever reconciled, but only by these conditions, that Piety may command Policy, How to reconcile piety and policy. and that such Policy may be only in Christian States allowable as may be servant to the work of holiness, and judged lawful by the sentence of true Religion. And if these respects, had regard in Christian States, than should not Christendom have had that dishonourable imputation, to be reputed (of the barbarous Nations) unfaithful and full of dishonourable practice: wherein the Popes have especially abused the Christian Faith, The Popes have abused the Christian Faith. who (under the outward face of holiness) have contrived and effected Conspiracies and Treasons of most horrible report, and such as never were the like by men or devils invented. Secondly, And these evil Ministers do arrogate to themselves, The Pope doth challenge authority to licence Rebellion. authority (which they would derive from God) not only to licence Rebellion in a Christian State, but also to command it upon pain of damnation; a power which never any Christian Prince durst challenge, and a policy, whereby they have principally enriched themselves, How the Pope doth enrich himself. with wealth and dignities, taken at the spoil of Christian Princes; and wherewith he doth yet underprop the falling state of his Empire. And this how unequal it is with God's Word, may appear to any judgement, The Pope no follower of any holy example. there being no example in the Story of the Bible for his imitation, where any Priest did ever challenge any such sovereign authority. Thirdly, And in respect of State practice, In respect of State practise. there was never any thing more dishonourable, then for Princes and free States to enter voluntary into a servitude so base & slavish, taking their honours from their own heads, to dignify their mortal enemy, and to feed his ambition, which (like Hell) cannot be satisfied, who hath ever fed upon the bowels of their wealth, and on the blood of Saints, and doth glorify himself in the spoil of Christian Princes, and thus will do, until God shall please to destroy him with the breath of his displeasure. Fourthly, The example of K. David The example of King David. may suffice to conclude against this doctrine, who notwithstanding he had God's promise to inherit the kingdom of Israel, being by the Prophet anointed (by which God did crown him King) and knowing moreover, that God had forsaken his master Saul, having taken his good Spirit from him, whereby he was Anathemate, and interdict by the sentence of God himself; David would not conspire the death of Saul though he were a Reprobate. yet did not David (for all this) conspire against his master Saul, but only sought to secure his life, by withdrawing him from the king's presence, who he assuredly knew did seek after his life. And when opportunity was offered him so fit, David refuseth the offer of opportunity to revenge. as that he at one stroke, might both have revenged the injuries of his greatest Enemy, and upon such an Enemy, as stood between him and a Kingdom, yet would he not destroy him being urged thereto by the earnest persuasion of his follower, but withstood both them and opportunity, enduring the trouble of his Conscience, for presuming to cut off (not his Master's head, but) the lap of his garment only. Fiftly, 1 Sam. 24. v. 5, 6, 7. Another time Saul pursuing after David to destroy him was found by David and Abishai, sleeping with his spear at his head, as if occasion should have led David to an opportunity most fit, and thus have persuaded him. Arare example of a holy King. See, here is thy enemy sleeping, and here is a weapon to destroy him; which advantage when Abishai would most gladly have embraced, he was dissuaded by David, with this answer; Note. Destroy him not, for who can lay his hand upon the Lords Anointed, 1 Sam. 2. 6. 9 and be guiltless: whereby he concludeth it to be impossible for any man whosoever, to conspire the death or damage of his sovereign, David and the Pope disagree in their opinions. with the testimony of good conscience. And this opinion of King David's, is adverse to the practice of the Roman State, which hath often laid their hands of blood, and death upon the Lords anointed; neither have they ever done as David did, deny the offer of fit occasion to revenge, wherein they are answerable to their Italian proverb. An Italian proverb Count Baltezer. If thy enemy be up to his knees in water, reach him thy hand to help him: But if he stand up to the Chin, set thy foot upon him to destroy him. Sixthly, Now if King David's example and authority will not serve, because he was but Man, I will then produce his witness, who was both God and Man the Lord jesus; who commanded the jews, The example of Christ. to give obedience to Caesar in all those duties which respect Sovereignty; though Caesar did not acknowledge the jewish Religion, but rather did persecute that profession. Neither did he persuade rebellion against the Roman state, though in his divine wisdom he did foresee that the Kingdom of the jews, (which he so much loved) should be utterly wasted by the power of the Romans, God who only maketh Kings, can only depose them. whereby he would teach us, that as by God (only) Kings do Reign, so by him only are they both supported, (and as he shall only please,) are they displanted and deposed from their dignities. Seventhly, It is evident then, by the testimony of them who are most holy and absolute, (that no earthly man by the authority of his place) hath or can give licence, to conspire, against any Sovereign power whatsoever, No earthly power can give licensce for Rebellion. and the reason is, because there is no power but from God, and the powers that be are ordained of God: and therefore to resist that power, is to withstand God and his ordinance, and to condemn the form of God's government. And such are all they, who go about to translate authority, where God hath not given it, and to throw down and depose them whom God hath established, and such are all they who either plot or practise Rebellion, Conspiracy, or Treason, All traitors oppose against God's providence. or that can give allowance thereto. Traitors they be to God, Traitors to their Prince, Traitors to their Country and to themselves, Traitors whom God will withstand as Traitors, and judge as Enemies. Eighthly, The Pope his Dispensation. And though the Pope challenge to be able, to give that dispensation, which jehu had given him of God; yet is that only presumption in the Pope, for neither is he God to give any such warrant, neither is he God's Prophet, whose authority we may trust, neither doth God reveal his will immediately to the Pope, as he did to his Prophet Elisha, neither have his jehues' ever had that fortune and prosperous success, as had this; God confounding many thousands of their damned and Rebellious practices, to the honour of his name and to the shame of all such evil Ministers, for this is an unanswerable argument, that the Pope's power to dispense in this kind is not from God, because many of their practices succeed not, which if they were from God they must of necessity prosper. And therefore neither Prince, Priest, or Pope, can give dispensation in this kind. God only being able to make that lawful, which without his special direction is most damnable. CHAP. XXII. A Comparison between Queen Mary of England, and the Queen-mother of France, Katherine de Medici's. THESE two Ladies, Queen Mary. Queen Katherine. of all whom the Histories of our times record, are nearest suitable to a parallel; having been both of them honourable in place of dignity, both of them admirable in endowments of Nature, and both of them transported by ill counsel, too much effusion of Christian blood, by persecution of the Protestant Religion in the several precincts of their government. I desire not to disparrage the memory of noble personages. History will speak unpartially; and the Christian hearts which read or hear of their persecutions, Commiseration and Christian pity. will compassionate the troubles which holy men have endured: and though the sense of sorrows be past and not sensible to them who endured them; yet will the knowledge of them beget a kind of sense of those sorrows which other men have formerly sustained; and (according to our affections) as we love or hate the cause itself, so shall we give our censure of the Authors of the persecutions. I forbear therefore to prosecute the comparison in particulars; The woman a weak Sex. the more, because I pity the frailty of their Sex, which having but weak judgement, is the less able to make resistance against strong temptations. I only deplore their ill hap, to suck the milk of so venomous a breast as the Church of Rome; which is indeed the Circe of the world, transforming men by her enchanted potions into beasts, and metamorphosing even the innocent disposition of gentle Ladies, The venomous nature of the Romish doctrine. and Princesses into a Leonine and Tiger like savageness; that Lupa Romana, which as she first fostered Romulus with the teats of a shee-Woolfe, so nurseth now all others with the like milk, and propoundeth the highest rewards of heaven to them that will most play the hellhounds upon earth; she which puts Princes upon persecution of the Church under colour of zeal for the Church, and stirs up Subjects to rebellion by pretence of piety, and gives the laurel of Martyrdom unto Treason: to her we are to impute the miscarriages of these and many other worthies, whose better nature was empoisoned by bad principles instilled into them: especially we may commiserate her of France, because her persecution there feasted Saint Bartholomew with more Christian souls at one Supper, Saint Bartholomew's supper of S●ul●●. then perished by Queen Mary the whole time of her life: pray we almighty God, that the blood sucking tyranny of that Romish strumpet may have an end; that she may be no longer drunken with the blood of the Saints, nor the Princes of the earth no more intoxicated with her cups of abominations; and so pass we from this sorrowful and sad theme to the joyful times of blessed Queen ELIZABETH. OF THE NEXT DEFENDRESS OF THE Faith, Queen ELIZABETH, and by what difficulties she attained the Kingdom. CHAP. XXIII. FIRST, I am now again to change my Argument, the government being thus happily changed, and to report a time of mercy, and not misery; of preservation and not persecution, and how the Catholic Faith was defended not offended; of Queen Elizabeth, and not Queen Marie Sisters (indeed) by the bond of Nature, but most disagreeing in the gifts of Grace, and holy ornaments. The one defacing, the other restoring, the one wounding, the other saluing, the one offending, the other defending the most Catholic Faith, Queen Marie in blood, The different nature of two Sisters. Queen Elizabeth in peace, in peace with God, in peace with his Saints, in peace with all men, save the enemy of God and Man, the Idolatrous and false worship of Antichrist, the which (with most zealous resolution) she hath most victoriously opposed, to the eternal honour of her name on earth, and to her everlasting happiness in heaven; where now she hath most honourable place among the fellowship of those holy ones, who have best fought the Lords quarrel, and best defended the profession of Faith: and as it is said, the day and night divide the year like indifferent partners: The day and night divide the year. so we may say, that these two Sisters, Queen Elizabeth and Queen Marie, have divided the Renown of the world, Queen Elizabeth (like the day) having got the better part of fame, honourable and holy remembrance: and Queen Marie her Sister (like the night) the worse part a name of blood, which being uttered, reduceth to memory the stories of blood; and how the Saints of God were slaughtered, whereby she herself is made more black than night, in giving her name so black and so bad a remembrance. Secondly, The difference of good and bad. This difference of good and bad is (indeed) very common in the generations of mankind, and not common to any other kind of creature save Man. For invegitable things we see, that from one root do proceed many branches, yet all of them of one and the same Nature, and all bearing one and the same fruit: but in the generations of Man it is otherwise, for from on Father commonly proceedeth children of disagreeing qualities, The difference of Natures. as from one Adam was derived both righteous Habel: and a wicked Cain, and from one Isaac, a jacob and an Esau, and so from one Henry an Elizabeth, and a Marie, a day and a night, a mercy and a misery, a blessed protector and a most bloody persecutor of the Christian Faith. And therefore was King Henry much in God's savour, and to us was he favourable, in making the greater part of the King's Children the better part, Of King Henry's happiness. (which seldom to any one man living happeneth. God in his anger gave our Nation but one Marie, but in his love he gave us both an Edward and an Elizabeth, for so is God double as much in mercy as in judgement; God is double as much in mercy as in judgement. neither will he that hath care over all his creatures, suffer the cause he so dearly loveth to want protection, but if he give his Church a Marie to try it in the fire of persecution, he will also give it an Elizabeth, to restore and refresh it. Such was our noble Defendresse, whose care did medicine the body of Religion and State, Queen Elizabeth is helper to cure the wounds her Sister had made in the State. which her Sister had grievously wounded. And for my own particular, though there was never any Princess in the world, whose name I would more gladly honour than Queen Elizabeth, yet dare I not take upon me to report her worth (not for that I fear the face of any man in that honest performance) but because I am far unable to give so much of honourable remembrance as her most princely life hath well deserved: and by failing (in reporting less than truth) I shall wrong the reputation of her name, which most tenderly I love, and whereto I will ever be a servant. And therefore let such as desire to know her worth; Wherein we may behold the deserts of Queen Elizabeth. read the large story thereof, in the most honourable deeds of late times, there being almost no memorable Act in Christendom, for the space of forty years of her time, wherein she had not some part of princely deserving; Let him view the prosperous face of this Nation, and therein behold her merit, let him remember her fortunate & victorious in her most famous victories, wise in the government of her state, just in the liberty of Laws, merciful in judgement, and just in determining, Let him remember England, France, Scotland, Ireland, Spain, Portugal, Italy and Belgica, and all the quarters of Christendom, in every part whereof is spread the remembrance of her merit, let him ask the Turk, the Tartarus and those Emperors of most distance, and they can report the honour and name of Queen Elizabeth; Let him inquire at the envy of the greatest Potentates in Christendom, and that will declare her worthy of most worthy praise: if there be any one a stranger in this Israel, and doth not or will not know her merit, let him consult with these, or with any of these, and he may receive satisfaction & better knowledge: or if this suffice not to make her enough honourable, let him remember how her holy hands put out the fires of trouble and grievous persecutions, losing the holy Martyrs from the stakes of of death and (like God's Angel) binding the mouth of death, The highest of her deserts and tribulation which had wasted a great part of God's inheritance. And then how she restored the Truth of God's service, utterly abolishing Idolatry & gross superstition▪ And this is that which best merited honourable remembrance; insomuch as if I had envy and coveted to obscure her princely deserving, this her most godly act, would (in despite of envy and me) declare her most worthy, and condemn the envious breach of all them that dare traduce her. In respect of greatness & goodness. And therefore I dare boldly say of Queen Elizabeth, that in respect both of greatness and goodness, she was such an Empress as the world never had another to match her; and for her Sex she was such a woman as (worthily) may be said to have exceeded all other but that most sacred Virgin▪ Virgin Marie. with whom I neither will nor dare make comparison. Thirdly, Now that wherein Queen Elizabeth was most absolute, Queen Elizabeth most excellent in the respects of mercy and Majesty. was principally in those heavenly respects of mercy & Majesty, wherein I think she was most excellent and without comparison; the which, like two hands she applied to every good work of Church and Commonwealth; for by her mercy she approved herself most Christian, and by her Majesty a most Princely Sovereign. In both which respects, was this Lady so singular, as if Grace and Nature had given them for ornaments to make her most excellent, and as if God would (by her) demonstrate to the world surpassing he can make that Creature upon whom he shall cast his heavenly ornaments. Neither do I think it disparagement to any Prince in the world, Disparagement. that I report Queen Elizabeth most excellent, both because she was so in true estimation; and also for that it may suffice (for the honour of any prince) to come near Queen Elizabeth in these honourable deservings, she being matchless for mercy unless in the comparison of K. james our Sovereign, King james. and her successor which with her Kingdoms hath inherited that most gracious indument. But for Majesty she was never exceeded, The Queen matchless for Majesty. neither can I give that comparison without wrong to Queen Elizabeth, and flattery to them whom I should compare her. Fourthly, And were I worthy to advise in a matter so serious, An important advice to all Princes. there is no Prince in the world whom I love; to whom I do not wish this regard of Majesty, for there is nothing more necessary in the person of a Prince than Majesty, which when it hath the moderation of mercy and advised judgement to order it, it is then of most excellent beauty, and of most special use. Because where it is thus ordered, A Reason. it begetteth in men's hearts an admiration and a Reverence to the person of such Majesty, for commonly that which men admire they love, and too much familiarity doth oftentimes beget presumption, and neglect of duty, neither is there any thing that doth more incourrage disobedience in Subjects, than remissness and want of Majesty in the sovereign. And this is prettily alluded in the fable of the frogs, Aesop in moral Fables. to whom (demanding a King) jupiter cast into a pool where they were assembled, a block which falling with much noise stroke a terror and a Reverend fear in the Frogs; but when they perceived it blockish, and to want Majesty, leap and insult over it in derision and scorn, hating to give their obedience to that which wanted the Majesty to command them. And this Moral did Queen Elizabeth well understand, who most Princelike did ever maintain the Majesty of her high place, yet ever with the wisdom of such moderation, The queen's moderation. as that her Majesty was merciful, and her mercy majestic, of these two principals compounding a government most honourable and virtuous. Fifthly, Such was this noble Queen, and much more noble than I can report her, who before she was Queen, Her defence of Faith before she was Queen. did worthily defend the profession of the Catholic Faith, even to the hazard of her princely life. God giving her that relish of adversity, the better to taste the pleasures of her most happy time which was to follow. And if the particulars of her troubles were indifferently considered, she would be found very constant, and faithful to God-ward; and to have endured much for the testimony of Faith, and to have had a glorious Conquest over all the enemies of her religious life. An evil practice to disinherit the Queen. First, their practice who thought to disinherit her, and her Sister, by intruding into the seat of this Empire the Lady jane, whereby it was likely the inheritance should have been conveyed another way, and translated into another Succession, which could not have been without apparent danger of her life and her Sisters; because authority that is usurped, cannot be otherwise secured but by their death that can make lawful claim: Note. yet God who doth ever protect truth did otherwise dispose of this great business; Her trouble in her Sister's time. but if we compare this with her trouble (in the time of her Sister's government) the comparison will make this little, and that monstrous; she having endured so much for the trial of her Faith, as may well approve her to be most valiant in Christian patience, and to have worthily defended the profession of the Catholic Faith, before she was made Defendresse; the story of which her most virtuous suffering, Queen Elizaheths' Tears. I have heretofore written in verse; and therefore in this place I forbear to make particular Narration of that which formerly I have declared. And in this I receive special contentment, that in my knowledge of this Sovereign Lady Queen Elizabeth, I dare confidently report to have found more (in the travel of my time) than King Solomon withal his experience and wisdom could ever find, Solomon. A good woman. A good Woman. 〈…〉 FIRST, 〈◊〉 common with God then to help, when the disease is highest, and the expectation of good is furthest off, for in this doth God show his omnipotency, and the difference between the actions of himself, and his creatures; for man to produce his effects doth covet the advantage of natural fitting causes, but it is sufficient cause in God that he is willing. Secondly, There is this difference in the punishments of good and evil men, temporal, and eternal; the good man's temporal punishment must of necessity end; the evil man's spiritual punishment hath an everlasting necessity of being. For God hath determined all men to taste of both cups, but with different measure. Thirdly, Politic. It was a wisdom both Religious and Politic in the Queen to enter her State with general peace; for though she had the sword of authority in her hand, and found in the power of her command such as had been very grievous unto her; yet did she like a wise Princess take no further revenge, then only name them for her enemies, and so distinguish them from better friends. For it is most needful for a Prince at the entering his State, to gain the opinion of mercy, because there is nothing can better secure him, than the hearts and faithful service of his people. Fourthly, Moral. There is this greatness even in men of inferior fortune, that they either despise the dignities they have not, or can with a modest patience hope them. For seeing that all worldly things are moved with variable motions; what man can have reason to despair the fortune of some prosperity. CHAP. XXIV. Of the first Act of Queen Elizabeth's defence for the Catholic Faith after she was Queen. FIRST, Queen Elizabeth (in her gracious disposition) was like the sune, which no sooner is up, but it riseth to the comfort of all Creatures: so the Queen no sooner in the seat of Majesty, but she applieth her cares to the use of mercy and virtuous deeds, casting upon the general face of this Nation, her heavenly aspect and influence, which (in the black time of her Sister's government) lay in the shadow of darkness and black obscurity. And as the nearest to her Religious heart she beginneth (being of important consideration) first with God's cause Religion, Her first care for Religion. A love principium. laying that for her foundation, whereupon she determined to erect the whole frame of her holy life; For she well understood, there was nothing could support her in the true estimation of honour and virtuous living but Religion without the exercise whereof, all other things are vicious and of evil merit. And therefore did she pursue this end with a most steadfast resolution, daring to do any thing (were it never so hazerdous) that might advantage it, and removing every impediment, which any way might hinder the prosperity of that proceeding. And because she found the body of her State dangerously wounded by disorder, The queen's care to cure the diseased State. and evil government, she therefore (very carefully, and skilfully) applieth present remedy, lest otherwise the disease might prove incurable, and the cause of Religion might then be like the common cause of Patients, The practice of bad physisitions. who have their patience tried by deferments and lingering cures, which in the trade and practise of many bad Physicians is very frequent. And this disgrace hath the Queen well avoided, in determining first the general cause of the Commonwealth, before any particular end that might respect her own private. Secondly, The evidence of this her holy and princely care is most apparent in the restoring of Religion, to that Truth and Authority, Her restoring Religion to purity of Doctrine. wherein in King Edward's time it was worthily established, abolishing superstitious Popery, which in the time of Queen Marie her Sister, had usurped the place and dignity of true Religion. And this false worship hath Queen Elizabeth (like a most victorious Empress) for ever vanquished, bringing it down to that poverty of strength, as the favourers thereof have little reason ever to hope a restauration of that, which she and her Successor, Popery for ever banished from this Island. our Sovereign King james have for ever banished from the bonds of great Britain. Thirdly, And in this hath Queen Elizabeth very fortunately defended the Catholic Faith, King Edward overmatched by Queen Elizabeth. and finished that holy quarrel with as much honour, as ever did any Christian Prince before her, being in this worthily able to match if not, to over match her most princely brother K. Edward, (who but for her) may be thought (for his holy care) singular and without comparison. Fourthly, To reckon up the particulars of Queen Elizabeth's merit, were a needless travel, both because I cannot so report them as they are worthy, and also because they are yet visible in the view of the government of the Church and State of England, Her desert visible in the face of England. as now it standeth; our Church being still in the flourish of that prosperity, wherein she left it established to the next defender of the Faith, and wherein K. james her successor our Sovereign doth yet continue it, and wherein (we hope) it will be ever continued in his hopeful posterity. Fifthly, This noble beginning of Queen Elizabeth, was so much to the advancement of the Catholic Faith, that being (by report) made known to the world, was a cause that the Children of faith who (in Queen Mary's time) did willingly banish themselves into places of far distance; The returning of holy men from banishment to England. now hearing of this alteration resort again to their Country, and to the protection of this Noble Defendresse, who did free them from the misery of persecution, and under whose defence they peaceably enjoyed their lives and the liberty of Reformed Conscience. And with this holy exordium did Queen Elizabeth begin the Story of her virtuous life. Observations Divine. Politic. Moral. FIRST, Divine. It is a precept given us by our best Master. First seek the Kingdom of God. This lesson had the Queen learned from that Doctor, who therefore did apply her first cares to this principal end, for which God did succeed her in others; for it is unquestionable true, that he that seeketh God, shall find all his necessary things though he seek them not. Secondly, Politic. The Queen by her direct manifesting her resolute purpose how in the case of Religion, she was resolved, was both in herself Religious, and had this Politic respect, that thereby she took fear from her friends, and hope from her enemies, making hope and fear shift places, for that did satisfy the expectation of her friends, which in such case is doubtful, and prevent the forward hopes of the contrary faction, which in all such alterations is overdaring. Thirdly, Moral. There is this benefit in afflictions that their use and acquaintance, make men valiant and able to undergo all fortunes, for it is possible to make pleasure of sorrows, and to use them for recreations. Fourthly, It is a commendable pride, modestly to esteem ourselves in our adversities, but he that can moderate his pride in his prosperities, is thought the more rare example, and deserves imitation. CHAP. XXV. Of certain considerations, which in respect of Policy might have dissuaded the Queen from reforming the State of Religion. FIRST, It may seem strange to many that their should be any consideration able to dissuade from doing well or that any by-respect should be so respected, as to withdraw the purpose of one resolved to holy cares. And this in truth were strange, if common experience did not teach us otherwise. Experience. For it is often times seen that such men who have gained favour in general opinion, and are assuredly thought to be constant, and most resolute, in that wherein they are so reputed, do notwithstanding fall off from this their reputed Constancy, and yield themselves overcome by the persuasion of dishonest and by considerations. Secondly, And therefore is their judgement much deceived who believe that any thing in this world is of that assuredness, & unvariable constancy, Nothing that is earthly is free from inconstancy. as that no time, nor any persuasion can alter. For the most excellent men, & the most excellent virtues of men, are not supported by their own power, or by any earthly assistance, but by the hand of God only: in so much that when this most absolute power, shall not supply to any particular, the strength of such a one is but weakness, & his constancy but faintness; God the only supporter of men's resolution. because (without this heavenly prop) he cannot support the body of his virtues, and so of necessity both he and they must incline to bad alteration: if then the question were demanded, what should be the condition of all men? I would answer, to be constant in their holy purposes: The nature of all men. but if it be demanded what is the Nature of all men? I answer, that all of all manner of conditions, are inclineable to evil only and that such who ascend the degrees of best reputation, do it not by their own● power, neither have they power to continue that state, but naturally cast themselves from those deservings whereunto God hath raised them. Be it therefore the everlasting honour of their names, who have valiantly resisted the power of those earthen temptations, and have had their regardful eyes to holy and Religious ends only. And such was Queen Elizabeth, Queen Elizabeth most constant. who (in respect of her dangerous fortunes, was assuredly much tempted to these earthly regards, the which she nothing regarded in comparison of her heavenly cares, whereto she was wholly and assuredly devoted. Thirdly, And therefore I report not what could, but what would have dissuaded the Queen (in respect of Policy) from reforming Religion; and I will plainly express myself in this particular, because I would most gladly avoid the evil of misconceiving which commonly ariseth from doubtful understanding. To avoid the misconceiving Fourthly, The Queen never fainted in her resolution. And for the Queen, though she never fainted in the care she had undertaken for Religion, but ever continued her course in one resolute passage, and ever traveled therein with much prosperity and honour; yet there wanted not many regards of Policy, Yet much tempted by state considerations. and state considerations, which might have alured her, from her holy constancy, and have made her more remiss and cold in the pursuit of her holy business; such as heretofore have altered the strongest purposes of other Christian Princes, and such as would have altered the Queen herself, had not God (by the power of his Grace) given her extraordinary supportations. For (as I have said) Religion and Policy respect not always one end, Religion & Policy respect diverse ends. neither do they work by one and the same means. And though in Christian Commonwealths it is most needful that Religion order state, Religion ought to order state. and that Christian Princes suffer themselves to be directed by the Law of God, and by the duty of Conscience; Religion is perverted and Scripture wrested to maintain unlawfulness. yet in the practice of many states it is otherwise, where the truth of Religion is perverted, and the sense of Scripture wrested, to maintain the unlawful use of such state practices, as (in the truth of holy judgement) are most damnable. Fifthly, This truth is evident in the government of such Christian States, In Popish states. whereby licence, dispensation and pardons, men may adulterate, lie and Murder, and by the favour of their laws, commit such outrage as (in the judgement of God's Law) is death: Regards of state. and these are regards of State, which (for advantage and profit) tolerate and protect those things, which (in the strictness of Conscience) are altogether unlawful. It is evident then both by general observation and by special instance that Christian Princes have many earthly provocations to withdraw them from the zealous pursuit of holy & Religious purposes, and that God only is able to support the best, and most worthy, from dishonourable recusancy; and from retiring from those divine services, whereunto they have with great hope and much acclamation entered. Sixthly, And in this noble deserving hath Queen Elizabeth exceeded many of her princely predecessors; and therefore I report this as one the chief of all her honourable deeds, One of the chief of Q. Elizabeth's honourable deeds. whereby she hath well declared herself beloved of God, constant in her holy purpose, and best able to defend the holy quarrel of the Catholic Faith. For by this victory she had of herself, The victory she had of herself. she hath done that which all the world could not do; God having made her invincible, and not to be conquered but by herself. Seventhly, To relate the several considerations of state were much travel & impertinent to this business; because the number of them is great, & for the much diversity, they altering according to the variable government of state, and as the alterations of time would make them useful. I will therefore (only) report some few which at this time, and in this state were very considerable. The first consideration of State. And first the alteration the State endured by the Q. altering Religion: for she could not but understand, that her new forming the order of Religion in her Kingdoms, The danger of altering Religion. (was in the wisdom of State) very hazerdous; A Reason. because thereby she must needs discontent the greater number of her subjects, whereby she became subject to the displeasure of her own people, and less able to suppress the disobedience of such as should dare to attempt against her. For at this time the Protestant Religion (to which the Queen was zealously devoted) had not equal greatness in this Kingdom, with that of the Romish, the Papist exceeding the Protestant in Number and power. The Queen made choice of the weaker to assist her against the stronger. And therefore the Queen (in her election) made choice of the weaker and less able part, to support her against her better provided enemies. And this she would not have done, if she had yielded to this persuasion of State, or had regarded the dignity of her temporal life, Her holy trust. more than the honour and dignity of her Christian Name. But she that could not be overcome with evil, overcame this evil temptation, and resisted the power thereof by her virtue and godly constancy. Eighthly, The second State consideration was the difficulty in finishing Again, the Q in thus altering the State of Religion, did attempt a matter very difficult, and of no easy performance, and this she might understand by her judgement in Philosophy, & by observing the course of all natural things. For we see that those things which move themselves, An argument from the order of nature in their natural motion, are carried with less vehemence than those that are moved by violent & forced means. And the body of this kingdom (at that time of the Q. entering the state) moving in the favour of romish religion, wherein it had formerly moved for many years, could not without much violence and great difficulty be moved against that customary motion, The importance of this consideration nor be forced to retire back in the same steps, wherein it had formerly proceeded: and therefore this difficulty in finishing was a consideration of state, which (in respect of state) might have dissuaded the Q. holy care from the reforming of religion, & which would have prevailed with any prince in the world, who had regarded the felicity of their temporal life, more than the honour of God or the prosperity of the Catholic Church. Ninthly, Third consideration. The displeasure of foreign princes. the discontentment of her neighbour nations▪ & the displeasure of the greatest part of Christian princes, was a special consideration, and such as that nothing but grace could be able to withstand, for it is necessary & natural in the Natures of Princes, & in the spirits of great persons, The desires of great persons. to desire general reputation, and that their names may live in the favour of good estimation, hating to be held hateful, or not to have place, in the love of their neighbour nations. For this foreign regard as it exceedingly cotenteth the noble spirits of such as desire it; The use of foreign regard. so also it is most behooveful for the security of their persons & states; kingdoms and great states being in this respect like particular men, In respect of England. not able to live in prosperity, and flourishing wealth, without communicating to each other their several profits: neither is there any part in the world, where the regard of confederacy & foreign combination is so behooveful as in the states of christendom, A Reason. because of the equal partage of christendom to many several princes, whereby they live in jealousy of one another; & commonly confederate with such foreign power, as (in the discretion of state) is thought to be of most conveniency, both to advance the glory of their nation, & to advantage them against their most feared enemies, whereas it is otherwise in the spacious government of mighty Empires; The Spaniard hath now larger Dominions than the Duke of Muscovy. such as at this day the Turk, the Persian and the Russian Emperors be, and such as heretofore the Roman Emperors were, who (by reason of their huge bodies of State,) move almost without resistance, neither care these mighty Emperors (so much) to confederate with their Neighbours, because they know that (of necessity) those lesser states must like Rivers discharge their service into their Ocean. England in the midst of many disagreeing Nations. But this Kingdom of England being in the midst of many disagreeing Nations. This consideration of state did therefore nearly concern the Queen to consider of, and these importances would doubtless have dissuaded her holy cares, had her cares been any other than holy. Tenthly, But this Noble Defendresse of the Faith, howsoever she understood as much in the wisdom of State, The queen's constancy. as any other Prince than living. Yet would she not be ruled by that wisdom, but (like herself, a most Christian Princess) she contradicts Policy with Piety. And she whose Religious judgement might and could teach her, that God was able to support her Princely State against all opposition, and to supply to all her necessities would (not for any State consideration) distrust the mighty power of his providence, or forsake the safety of his protection for any cause whatsoever. For she knew well that God was altogether as able to prevail with the less as with the greater number, and that he was not like man, to work only by the advantage of means, God is able to work without as well as with means. for without means can he effect whatsoever shall please him, were the whole power of earth and hell to withstand him. And therefore as Samson strong in God, Samson. could with his weak weapon destroy a Thousand of his enemies; so this most resolute Defendresse of the Faith, refusing the power of earth, hath with the truth of Religion only, vanquished not a thousand only, but many thousands of God's enemies whereby she hath most nobly guarded the safe passage of the Catholic Faith. Eleventh, And this I report in honour of this most excellent Queen, The honour of Queen Elizabeth. whom no respect of danger or State consideration, could remove from her holy constancy; & whom all the power of the earth was not able to bereave of her noble spirit, whereby she was most excellent fit for the defence of Faith, and wherewith she hath defended it, with as much honourable merit, as ever any Christian Prince in the world did. Observations Divine. Politic. Moral. FIRST, Divine. God doth then try the faith and love of his servants, when they are presented with strong and able temptations; for these trials though they cannot confirm in God any opinion of Truth, in whom there is all knowledge, yet they serve for the imitation of other, and for their judgement that will not imitate. Secondly, He that shall fall from the service of God, for any respect whatsoever; doth judge himself an Apostate, and unworthy of God's favour, because even those that love God, if they love him for respect, they love the respect and not God. Thirdly, Politic. In state reason it may seem hazardous for the Queen to alter the State of Religion, because it might have occasioned such discords in the State, as might much distress her peaceable beginnings, being yet unsettled; yet considering in what terms the State then stood, the Faction being almost indifferent in number and strength, she might very well think that the authority of her opinion would carry many thousands with it; because the gross multitude doth ever move in the current of the common opinion. Fourthly, In the proceedings of State affairs the prosecutions must be ordered by a discreet and settled judgement, and not with desperate undertake, which some call Manhood and heroical spirit. For if there be difference between a private man and an ordinary officer in the State; there must also be difference between the particular cause and the general State. Fifthly, It is the strength of a Politic State, to have assured confederacy, & combination with neighbour Nations, but the wisdom of that state is in nothing more justified, than in the profitable use of such confederacy; for therein doth appear the excellence of wit, when with the only charge of wit, we can employ another man's power to our own purposes. Sixthly, Moral. To resist and vanquish the common known enemies of a virtuous life is a victory, which moral men have obtained, and doth assuredly justify (for good) the happy composition of such a Nature. Seventhly, To maintain correspondence and indifferent favour in mutual society, is most necessary to a man's happy condition; because he that hath the favour of general opinion, hath interest in every man's estate. CHAP. XXVI. Of the care the Queen and State had to depress the enemies of the Catholic Faith. FIRST, Mercy. the best witness of a Christian life is Mercy, and the best demonstration of mercy, is that favour that men show to their enemies; for such kindness is against the persuasion of flesh, and only caused by the moving of Grace. And therefore mercy (even in an evil man) doth merit admiration at the least, The reward of Mercy. and to be reputed as a beauteous ornament in a base subject. But mercy in the good is a most worthy commendation, and a worthiness for which God will exchange his best benefits. For there is nothing wherein God is more delighted than the works of Mercy in the heavenly exercise, whereof he himself is wonderfully contented, gladding his most sacred divinity, that in Mercy he doth triumph, and that his mercy hath the greatest part in all his workings. Secondly, And as this respect of mercy hath pre-eminence in the Nature of God, Mercy hath pre-eminence in the nature of God. so hath it also in the reformed natures of good men, who desire (principally) to square themselves to this most holy proportion. And in this gracious respect of mercy hath Queen Elizabeth equalled the best Princes that ever were so rarely was this Queen composed of Mercy and Majesty, Queen Elizabeth very merciful. as that in Majesty she may justly be reputed most excellent, & yet in Mercy more excellent than in Majesty; the which she would often declare (even) to the enemies of her life and soul: For often would she reach her hands of favour to them whose hands were ever ready to her destruction▪ An admirable degree of Mercy. This truth is most evident in the view of her gracious government, who abhorred their death, who most traitorously sought hers, and suffered such peacefully to enjoy their evil consciences, who practised to destroy her for her zeal, and constancy in the Catholic Faith. Thirdly, For if the Papists in the time of Queen Marie, or if now in such places where that Religion is professed, were or had been so merciful in the judgement of their Laws, The mercy of Popish laws and Papists. as Queen Elizabeth was the time of her government; then had not those times been stained with the crying sins of Blood and Persecution, neither had the bodies of Saints perished in that abundance at the holy fires of Martyrdom. May it therefore be for ever recorded for the honour of Queen Elizabeth's name; How much the Queen hath exceeded her Sister in mercy. that her mercy was more to the bad, then theirs to the better sort of people; and that in this most gracious indument, she is most worthy to be compared with the most merciful Prince that ever was. Fourthly, The first years of her government may sufficiently prove this her merciful disposition, in which time the favour of her hardest Laws, were such as that her greatest enemies (the enemies of her life and Religion) could not but acknowledge them very merciful, The purpose of the queens Laws. seeking only to reform, & not to destroy the estate or life of any one. Fifthly, Upon this advantage the evil spirits of men, practise against her life and dignity. No means to reclaim the inveterate envy of men. For it is not possible that the inveterate envy of men, can be satisfied, by any manner of fair persuasion, or suppressed by any violent means, unless severity reach to the very life of one so envious: for mercy to an evil man maketh him presumptuous, and severity maketh him desperate; So that this disease of envy is not curable unless God please to do it. For in this peaceful time of the Q▪ when mercy was so generally conferred, Projects devised by the Pope. did the Pope the enemy of Faith & the great Politician of the world, device dangerous projects against the Q. and the state of Religion in England, the which he prosecuted with much instance, and withal the forcible means he could devose The course he took was answerable to the practice of former Popes, anathemating & banning the Queen from the hope of salvation, Interdictions interdicting her Kingdoms, and absolving her subjects from the duty of their natural obedience, commanding upon pain of damnation to do that, which in the judgement of God's Law is damnation to do. This instrument Pius Quintus the Pope, Pope Pius Quintus. sent over into England, and according to his ungodly command was it diuulged and spread before the general face of this Kingdom; whereby many of the Queen's people in the North, and in places of least knowledge and civility, reconcile themselves to the Pope's favour, The evil effect of the Popes Bull. and like Calves ran wild after the lowing of this cursed and cursing Bull, sent forth by the impious Pope Pius. Sixthly, The Queen and State apprehending the danger of these proceedings, and knowing how hazardous it might be to her life and state, to suffer this violence to pass without resistance; A Parliament. Call a Parliament, and there agree upon such Statutes, as in their wisdoms were thought most convenient, to prevent the mischief intended against the Queen's life, her State, and the Catholic Faith. Seventhly, The cause of the statutes against Recusants. The cause then moving the Queen and State to enact those laws (which they call severity) was themselves, by reason of their turbulent and evil spirits desiring innovation; yea, and invasion (who) if they could have been content with the benefit of peace, which they then enjoyed, & wherewith the holy men of all ages have been most gladly contented, they had then prevented those laws, which they so much condemn; neither had they run their names, nor their cause of Religion, into that suspicion of the State, as by these their treasonable designs they have most justly merited. Exmalis moribus nascuntur bona leges. But it is ancient and true, that from evil manners are derived good and wholesome laws, and they by desire to harm the state, they did arm it with wholesome and provident laws, whereby it was made the better able to prevent and resist their harmful intentions. And from their evil is this Good occasioned, that by attempting evil, and by failing in that attempt, they have kerbed their own power and shortened their own horns, wherewith they and their Bulls had thought to have pushed the glory of this Nation. And therefore was their judgement an effect of their own cause, and most justly inflicted on them. For God doth retort the evil purposes of men against the contrivers of them, and they that make snares and traps to catch men, are oftentimes snared in their own devices. Eighthly, But yet those laws which they call severity, The mercy of the queens Laws. were mild and merciful, and not proportionable to the greatness of their offence, neither like in cruelty to the bloody laws in the time of Queen Mary's government, against the constant professors of the Protestant Religion; the purpose of these Statutes being to secure the Queen, The purpose of the Statutes. and to continue her subjects in their dutiful obedience, not reaching to the life of any of the Queen's Subjects, for their opinion of Religion only; insomuch as the most resolute Papist, were he assured in the duty of his allegiance, A large demonstration of the queen's mercy. and not guilty of any treasonable practice, was not urged by torture or extremities to abjure his opinion and Faith of Religion, but might continue himself in safety under the assured protection of the Q. & her merciful laws, it being the purpose of the Q. and state to reclaim the disobedience of her subjects (in respect of Religion) by fair, and not by forcible means, and to effect that by the gracious means of mercy, which the Pope & others less merciful, have attempted by the violent means of Blood, fire and Persecution. Ninthly, The slanders of evil and malicious men. It is therefore malice & a very slander to the Q. princely name, that God's enemies & hers do report her a persecutor of God's Saints, & that her laws were bloody & tyrannous, & that many of that Religion whom they call Saints, have in this kingdom suffered Martyrdom for the witness of their conscience only, None have have suffered in England for their conscience only. their being no one particular person (I think) in all the QUEEN'S time that can truly be said thus to suffer death, but either as actors or abettors of Treason, the laws having no authority to judge them otherwise; For though by the law they were rebellious, and disobedient Subjects that would not conforme themselves, to the reformed Religion then established: & though by the Law they endured some easy punishment, to make a difference between the dutiful & undutiful Subjects, yet there was no Law so strict as to give the sentence of death to any offending only in recusancy, The mercy of the Law. neither was there any law (before this occasion of the Pope's Bull) to make any the professors of that Religion, The Pope's Bull the occasion of more strict Laws. traitors unless they were actors or abettors of conspiracy or treason in which cases the Protestants themselves were judged with like severity. Tenthly, And unless the providence of the state would have slept and been regardless of the Q. the state, and state of Religion, there could not have been less done than was done for the security of all, The purpose of the state the purpose of the state being only to prevent, and not to revenge the injuries of the Pope and his adherents. Eleventh, It is wonder then, the Papist should condemn that in our state for severity, The difference in the practice of these states. which in their own states is a mercy never practised; for with them the least suspicion to favour or affect the Protestant Religion is persecuted, with much severity, & let a man (in other respects) be never so deserving, or his place & birth never so eminent, if once he be convict to be a Protestant, it is assured death: it is strange than they judge us persecutors, Our justice more merciful than their mercy. when our justice hath less severity than their mercy, we but easily correcting that offence, which they punish with death, and they severely punishing that which we most easily pardon. Twelfthly, The politic regard of this severity in the Romish State For how many with us dare, and do favour those dangerous instruments of state, and how commonly dare men discover their superstitious affections in common conference, and often with earnest reasonings, defending and damning according to their appetites, whereas with them every little circumstance is quarrelsome, and presumptions many times are most severely punished. 13. And this severity in them, is assuredly very considerable for their Politic State of Religion, being one main prop whereupon they repose their greatness, for it is very necessary for them to use all their forceable violence, to suppress that truth, which in despite of violence (like the palm) will sprout and prosper under their grievous oppressions. And considering how the Protestant Religion (notwithstanding their oppressing it) hath spread itself into very spacious limits, Religion flourisheth under oppression. they may well understand, how much more it should have flourished if by their violent hindrances, it had not been letted in his prosperous growth. This Policy not answerable to piety nor holy example. But this bloody policy of theirs was not answerable to piety and holy reason, for so could the wise Gamaliell teach them, who withstood the bloody counsel of the jews, Act. 5. 34. who would have persecuted the holy Apostles withal severity, with this persuasion, that if their cause were not good, that then GOD would be enemy unto it, and so of itself it would fall, and if it were good, it would be in vain to resist it; because GOD would support it against all resistance. 14. The mercy of our English Laws then (in matters concerning Religion only) is an assured demonstration, The mercy of English Laws concerning Religion. that our Prince our State, and our Religion is merciful, and these demonstrations of mercy, are no weak proofs that our Religion is most Catholic and Christian, most Catholic because of conformity to the Primitive Church, and most Christian, because the exercise of mercy is the best imitation of Christ himself, Christ the true example of Christians. the Lord and true pattern of the Catholic and true Christian believer. And therefore the Queen and the Parliament were both merciful and provident in concluding these statutes the which by no other cause but by the Papists themselves were occasioned. 15. The purpose of the Statutes was this principally, The principal purpose of the statutes. first to prohibit the bringing over of Bulls or interdictions from the Pope. Secondly, to restrain the Runnaways, and Travellers beyond the Seas without licence, and to prohibit jesuits and reconciled Papists from returning into the Queen's Dominions, unless upon their return, they would submit to such as by the State were authorized to that purpose. Now how needful it was for the Church and State of England, The necessity of these Statutes. to have this providence for their security and peace, I purpose in the next Chapter very briefly to discover. Observations Divine. Politic. Moral. FIRST, Divine. Such are (only and always to be opposed as enemies to a Christian State, as are so judged by the sentence of God's Word. For seeing Christ (who is the Word of his Father) is our General in all spiritual conflicts, we must only and always fight his battles by his direction. Secondly, Politic. To restrain disorder and disobedience in subjects, the State doth usually resort to the wisdom of a Parliament; for though the King by his Proclemations may command or restrain his Subjects, he being that one particular in whose person the whole authority of the State consisteth: yet do Parliament Statutes the rather satisfy because they proceed both from the King's authority, and from the general wisdom of the Kingdom. Thirdly, Moral. There is no man can live in that indifferency of favour withal, but that he shall have cause to make distinction of friend and enemy, or if he be free from all enmity; yet he shall find difference in his friends, and therefore he must distinguish them. CHAP. XXVII. Of what importance the Statutes in the 13. of the Queen, were in respect of the Church and State. FIRST, In respect of the Church In respect of the Church. were they most important for the which they were principally enacted: The prosperity of the state dependeth on the prosperity of the Church. they did also much import the State, because the prosperity of the Commonwealth doth by a necessary consequence depend upon the prosperity of the Church, for in all true Christian Kingdoms the Church and the Commonwealth, The Church and State Children of one Father. are Children of one and the same Parent, and though the Church be the older and of better inheritance; yet a Christian Commonwealth is a Child of the same Father, and hath a younger brothers portion, in the partage of God's blessings, the one inheriting felicity & eternity, the other felicity but not eternal. And therefore whatsoever doth concern the Church principally doth concern the Commonwealth likewise, in a subordinate degree, and those things which advance a Christian State; cannot derogate from the honour of the Church. Respect had to Policy and not to piety only. And this is true and only true, in holy and Religious Commonwealths, but not in such States, where the Church is disinherited of Priority and birthright; and where the chief respect is had to Policy only and not to Piety. Secondly, The importance of these statutes (in respect of the Church) may be considered in this, The Pope's quarrel. that the Pope's quarrel with the Q. and the State, was for Religion only, because the Church of England had cast off that obedience, which formerly it had unworthily given to the Popes, whereby the Pope's greatness and reputation in England, was not only weakened, but also his other private ends of advantages and revennewes were taken from him. And therefore considering the quarrel was for the Religion professed in England, the defence of the quarrel on the Church's behalf must needs very much concern it. Thirdly, The particular branches of these Statutes. Again, many of the particular branches of those statutes, had principal respect to the benefit of the Church, and to remove all such evil means, as might any way corrupt and abuse, the consciences of men in the case of Religion; the Church having found much inconvenience, by the continual intercourse of English, Romish passengers, Inconvenience by English Romish travellers. passing from England to Rome, and from Rome to England; whereby the English Church lay open to all the Pope's persuasions; and whereby the ignorant and base sort of people were withdrawn from their Christian belief, & from the duty of their natural allegiance. And therefore to prevent this inconvenience was a care most considerable for the Church, and which (directly) tended to the advancement of true Religion. Fourthly, There be also many other respects, which in these Statutes, directly intent the benefit of the Church, all which may appear most evident to any judgement that shall with impartial eyes peruse them. Fifthly, Nothing can respect the state lawfully that respecteth not Religion also. And in truth there is nothing in a true Christian Commonwealth, that can only direct itself to the benefit of State only; but that Religion must withal be respected, the care of State being but the buy, and Religion the main of every Christian intendment. And therefore oftentimes even in those things which seem most properly to concern the State, is Religion in them most regarded; the care of State in respect of Religion, being like the care of our bodies, A comparison or which holy men care, but so only, as for the houses of their souls, and because of communicating those necessary services, which necessarily depend of each other. These Statutes than were of most importance for the Church: Of most importance for the Church. that being the most respected end, whereto they were principally directed. Sixthly, In respect of the Commonwealth In respect of the commonwealth. also were these statutes very considerable and of special importance, and namely in these particulars that the enemies of the State; The wisdom of state having made dangerous attempts, to innovate, and alter the State, it behoved them, to whose wisdoms the care of State was committed, to use the best preventions they could to hinder the like occasions; and therefore were these statutes devised both to cut off the evil members already corrupted in the Commonwealth, and also to prevent all such future occasions. Seventhly, The dangerous inconvenience of Jesuits and Romish Priests. Again, there is no Protestant State, in the world which hath not found the dangerous inconvenience, of Jesuits and Popish Priests nursed in Seminaries beyond the Seas: these men (like so many evil spirits) conveying their treasonable temptations to silly men least able to resist; whereby many great and dangerous Rebellions, have been occasioned, and whereby many damned and most dangerous attempts have been made against the lives of Christian Princes. Eighthly, And for this consideration were the Jesuits banished France The Jesuits banished France. for thát memorable villainy of theirs attempted on the person of the French King; memorable it may be for the horror of the deed, and for circumstance of persons a Franciscan Friar acting, Franciscan Friar. and a Christian Prince suffering it, and memorable for that a Pope in public Orations, did allow the deed, and commend the doer, canonising him for holy & happy, whose fact (without repentance) was most wicked and damnable; daring to do more than holy K David, King David. to lay his murderous hands upon the Lords Anointed. Ninthly, A respect most needful for the English Nation. And as this is a respect considerable in all States, so in no place more, then in the English Nation, this Kingdom having had many like attempts, and having many such attemptors, who have dared to enterprise such treasons, as all the world, nor all the time in the world is not able to produce the like. And therefore to prohibit these Runagate Traitors, to return more dangerous Traitors than they went; and to infect the whole with the Leprosy of their ungodly positions, and doctrines, was a care which much regarded the peace & the prosperous estate of this Kingdom. A provident car●. Tenthly, By these statutes the Policy of the Romish Church was prevented. The policy of the Romish Church prevented▪ For it hath ever been and yet is the Politic wisdom of that state, to send out these their Intelligencers, Jesuits Intelligencers. their Priests and Jesuits into all nations▪ who (by confessions, & other secret workings) understand almost the secrets of all States, & then like Bees to their Hive, or Spirits to their hell) send or bring all the use of their travels to the Seat of Rome; whereby the Popes have ever had understanding in the most secret affairs of State, almost in all Nations. And this is so behooveful for his greatness, A great means of the Pope's greatness. as with this he may be said to move the body of his greatness, neither without this could he support himself in such estimation as he is. For when the practice of any Prince is working against him, The use of Seminary Priests and Jesuits. he hath timely understanding of it, by these his careful Intelligencers, and by that means he is the better able to work his own safety, and to prevent the intendments of his adversaries. Eleventh, And therefore was this of special consideration for the state, to exclude them the Land, who are the betrayers of our State Secrets, to our greatest enemies. There are these and many other respects, which make it most behooveful, for the peace and prosperous estate both of the Church and state of England, to banish the land of these ungodly practisers, & to bring them their aydors, abettors, and receivers, within the compass of treason; Treason. because their practice is treason, and they themselves most dangerous Traitors; dangerous to men, dangerous to the souls of men, dangerous to men's estates, and dangerous to the States of Kingdoms and great States: in the politic practice whereof they are much more learned, Wherein jesuits are best learned. then in the judgement of Divinity and Christian Religion. Observations Divine. Politic. Moral. FIRST, Divine. Religion doth not deny her special Ministers the Clergy the knowledge of the very secrets of Policy, or rather the Church (in these times) hath a necessity that doth require such knowledge: because there are many enemies, that present themselves against the peace and prosperity of the Church, which could not be resisted (with victory) but by more than common discretion; yet it is one thing to know and prevent, and another to travel in unlawful Politic designs. Secondly, Politic. The Roman State doth support the body of her greatness upon this particular Policy, that by her Priests and Jesuits she can discover all States. This (in the discretion of State) is such a strength as that she might be thought invincible, but that God doth fight against her. Thirdly, Moral. he that intrudes himself into such business, wherein both his profession and his particular cause would make him a stranger, is injurious to himself and others, to himself, because he must neglect his own particular, to others, because he doth undertake that cause, wherein he is, or should be ignorant. CHAP. XXVIII. Of the Christian care Queen ELIZABETH had, to defend certain Christian Princes and their STATES. FIRST, Every man's care. it is every one's care to provide for themselves, and to labour the advancement of their own prosperous fortunes; but few there be who care for other men, or that labour in the travel of other men's affairs. And among all the sorts of men, these few are the best; for by this demonstration of Charity they approve themselves to be good men and Christians; Charity doth approve us good men & Children of God. good men by the Law of Nature, and good Christians by the Law of grace. This Charitable communicating of gifts and benefits, being commanded and commended before all earthly regards. And therefore, he that with true Christian respect loveth his neighbour keepeth half the Law, and he that loveth God keepeth it all; yet he that made this Law, could thus expound it, Love the fulfilling of Gods Law. that no man can observe all the Law, unless he first observe the half, neither can any man give God his duty, who first will not give his Love to his Neighbour, which is not given, unless we declare it in our exercise of such charitable offices, as we have power to do, and as the necessities of our Christian brethren may require them. Secondly, The duty of every Christian. and this is the duty of every Christian man, of what estate soever; it is also the duty of every Christian kingdom, to support one another in their just quarrels, and to communicate to each other their general commodities. The care which ought to be regarded in all States. And howsoever in many states (of Christian name) this strictness of conscience is not regarded; yet in the best it is, and in all it ought to be, for the purity of Christian Religion is of that excellent pureness, The purity of Christian Religion. that no stain can be in the use thereof without dishonourable imputation. And we all know that in the practice of heathenish and barbarous Commonwealths, The difference of Christian and heathenish State. are many things very commendable which in a Christian State would appear most odious, because in those States they respect greatness only, and there any thing is allowable that may help them forward. But where goodness and virtuous name is desired, there men neglect the offer of all evil occasions, and embrace that only for lawful and good, which (in the judgement of good conscience) is approved lawful and good. Thirdly, And in these heavenly respects of Christian commiseration, we have good cause, and so have many Princes in Christendom, Queen Elizabeth most compassionate. to remember Queen Elizabeth most merciful and compassionate; who did ever entertain the extremities of distressed Christian Princes, Distressed Christian Princes. and whose hands were ever armed with valour, and victory, to support them in their kingly reputations, & to defend them from the injuries of their ambitious & powerful enemies. But because the number of her princely deservings in this kind were many, and to report them would require large circumstance. I will therefore make choice only of some particulars of best memory, and of most importance, such as being known may reduce to memory the glory and greatness of the Queen's actions. And the honour which the name of England hath got in being governed by a Lady of so matchless a reputation. Fourthly, In respect of Scotland. And as that nearest to us in respect of weighty consequence. I remember Scotland first, a kingdom which before her time, never stood assured to the favour of England, but what by reason of their natural discord, and because of the combination between the kingdom of France and it; that nation hath ever been suspected of ours, and we of them; and therefore both of us have ever commonly stood in the terms of lealousie, The wisdom of those times. and both our Nations have had regardful eye to the proceeding of each other: yet with such wisdom, could those times order their affairs of State, as that these their disagreements were not hazerdous to the fortunes of either kingdoms; but continued for respects of Policy insomuch as the Wars of Scotland with us, were rather emulations than Wars; and ours with them were rather for manly exercise, Note. than any desire to subvert or utterly overthrow the body of that State. And in truth it cannot be imagined two Nations so near as they are (how ever made friends by alliance or other friendly entertainments) could live without giving of offence to one another, nor without many spiteful and hot contentions, these two Kingdoms in one Isle being like two wives in one house, These two Kingdoms in one Isle like two wives in one house. under one and the same husband, ever being in civil displeasure for superiority, neither could these displeasures be ever ended, but as God hath done it, making of these two Nations one Monarch: the which like one wife without competitor, he hath wedded to one husband the King's Majesty that last was, King james. and to his posterity for ever, by whom the emulation & strife of these ever disagreeing nations is for ever compounded. Fifthly, The Queen hath the glory of this deed. In the glory of which deed Queen Elizabeth hath a greater part than any Prince in the world; because in her life time she did so much in that Kingdom, for the safety of the King and that State, as might well declare both her power and her princely care, for that Christian Prince and his Kingdom; The Queen ever favourable to Scotland. defending her Kingly Son, (our King's Majesty) in the right of his Kingdom, and in the truth of his Christian Religion, against all the enemies of his life and State: and therefore hath she the greater glory, in defending a Christian King and his Nation in their best quarrel, and against their greatest enemies, and yet hath she better deserved, in leaving a Kingdom, better than that to the King, and to his posterity for ever. The Queen defended that nation which her predecessors had much offended. Thus did the power of the Queen defend that Nation, which the power of her predecessors had many times offended; she recompensing (at once) the injuries and harms, which (they) the former Kings and Queens (of England) had many times inflicted on that Kingdom. And therefore have they good cause to honour her remembrance, and to give her name the best merit of all the race of her princely predecessors. Sixthly, But she who was large in the use of her Christian mercy, could not thus bound her virtues in the limits of an Island, neither could she content herself that she had done well, but delighteth to continue her well-doing. And therefore being invited by the necessity of the French Kings The French King. occasion, Henry the Fourth, she reacheth him her hand of favour to France, and there she witnesseth the greatness of her power, and the greatness of her merciful regard; that notwithstanding that Nation had been the corrival of this, and had ever envied the prosperity of our many victories. And though the Queen herself was lawfully interested into the title of that Crown, A princely regard. yet would she not take advantage of these opportunities, but so powerfully she assisted the King; as that by her means, he might well say to have gained the garland, which without the Queen's assistance had either not been got, or not so gainfully obtained. Seventhly, Objection. And if any one object, the Queen was improvident to confer her favours to a nation, which had ever more envied & opposed the prosperity of her own kingdom, & whereof she had no assurance, let them remember that the Queen was never altogether ruled by the persuasion of State reason and that in this particular, Answer. The Queen never altogether ruled by the persuasion of State. she deviseth not how to enlarge her own kingdom, but how the kingdom of God might by her be any way advanced. And because that then the French King did declare himself to profess the Protestant Religion. she therefore thought it the office of her high place to defend him in the cause of Religion, The queen's reason. & to defend that christian faith, whereof she was made Defendresse; the which she did so fortunately, that he obtained his kingdom, & she a name of honour that will live for ever in all those places of the world, where the virtues & honourable deeds of noble personages are recorded. And let the Frenchmen for ever remember her name thankfully, The Frenchmen owe thanks to the name of Queen Elizabeth. as their noble Defendresse: let them remember also that as our english Kings have ever been a terror to their nation, so this Q. of England was their comfort, & she by whose favour they obtained that benefit, which presently they enjoy in their King and in their peaceable State, Eighthly, Another instance of the Queen's favourable commiseration was the King and kingdom of Portugal, The King and kingdom of portingall. the poor King Anthony being executed by Philip King of Spain, a power that (by much) did overmatch Anthony, and therefore this Portugal made his resort to implore the favour of Queen Elizabeth, who (after the Nature of her gracious spirit) compassionates his great misery, and furnished him very princely towards the reobtaining of his kingdom. Ninthly, And though this business had not success answerable to hopeful expectation; God otherwise disposing it, yet doth not that diminish, the Queen's gracious merit, None can give victory at his pleasure. for it is not in any earthly power to give victory at pleasure but to attempt only, and to leave the success to the will of God. Again, we see that the greatest earthly powers have often failed in the like attempts, because (as I have said) no Prince can give victory at his pleasure, but must abide the fortune of the day which is always uncertain. God's judgement. And who can tell but that God (in judgement to that people) would not suffer the Queen's good purpose to prevail, The doubt of Anthony's title. neither do all men agree on the lawfulness of Anthony's title, many approving the right of the King of Spain to the Crown of Portugal to be more just than that of Anthony's: yet the Queen is not to be blamed for taking part with Anthony against her professed enemy, the King of Spain then having declared himself such an enemy to the Queen and her State, as made it behooveful for the Queen to apprehend all occasions to weaken him. Tenthly The Queen therefore had a double respect in this Portugal voyage: The queen's double respect in this voyage. first, to repossess the wronged king (for so she believed him:) secondly, to disadvantage the great enemy of her State, whereby to make him the less able to offend her. And therefore though she failed in finishing, yet was her purpose good, and doth merit to be ranked among her other honourable deeds, A reason for the Queen's excuse. & because it was done principally in favour of a distressed Christian Prince to relieve him in the extremities of his hard fortune; it deserveth so much the more of honourable remembrance, and to be reputed, as an effect caused by the Queen's most gracious disposition. Eleventh, A fourth instance of the Queen's gracious favour to foreign Princes, is Belgica the States of the Low-Countries The States of the Low-Countries. where the Queen hath done so much as hath made her famous in all the world, receiving those little petty States into her protection against the King of Spain (at that time the greatest Prince in Christendom, the which quarrel she did maintain with such advantage, as made the king fear her and the world admire her. Twelfthly, A dangerous Objection. And howsoever there be that object, the Queen did injury to the Spanish King to assist his rebellious subjects against him (for so they repute the States of the Low-Countries) yet do I verily believe otherwise. For though I will not dispute the title of the king of Spain to these Countries, being impertinent both to me, and to this History, The answer. yet may it assuredly be concluded that the Queen a godly and religious Lady, at that time ordered by as wise and honourable a Counsel as was in Christendom, would not rashly have entered into any dishonourable quarrel, or have done aught in the general view of the world, that stood not with the reputation of her princely name. And this do they well understand, who best understood the Queen's nature, The queen's nature. who respected the honour of her princely name as much as any other Prince ever did. 13. And though it be judged that the states were Rebels to the King of Spain, A second reason of the Queen's doings. yet considering the full opposition of that time between England and Spain, it may seem reasonable in the Queen to take this advantage offered by the Low-Countries, and to protect them for the security of her own peace, aswell because of their conformity in Religion, as also for the better disinabling of her mortal enemy, who by all contrivement sought the detriment of her state. Note. And beside there is a great difference in them, who move Rebellion, and them, who employ Rebels being moved to opportune purposes, especially considering the enmity of him against whom they Rebel. 14. And this I write to answer the evil rumours of such men, who are most ready to traduce the Queen's most honourable deservings. Evil men ready to traduce the Queen. For neither do I condemn the States for Rebels, neither do I acquit them of that imputation, but only answer for the honour of Queen Elizabeth: The offence between England and Spain a sufficient reason for these proceedings. that howsoever the controversy stood between the Low Countries and Spain, the offence was so great between us, and the Spaniard, as may seem to justify the Queen in her proceedings. And therefore they who calumniate and bite her name causeless; do like Dogs, who bark against the Sun, which in despite of envy and them, will for ever shine upon the face of the earth, and her virtuous name (like Virtue) will appear more glorious by the vicious opposition of envy, Virtue the better for opposition. and from the false slanders of evil men shall arise her commendation. The Queen justifiable in this quarrel. 15. Therefore I dare boldly conclude, that in this particular of the Low Countries the Queen did that was very justifiable, considering the circumstance of the Spanish wars, and considering with what honour it hath been done, she hath merited the highest honour, that victory and honourable arms can deserve. The Spaniards & the States can both report the Queen's victories. And this truth (no doubt) the States themselves will witness with me, who have often triumphed in the Conquest of her victories: and so will the Spaniards too (whose experience hath made them know her well) unless that envy, and the remembrance of former quarrels prompt them with false constructions. 16. In these, and in many other particulars, hath the Queen declared herself a most noble Defendress of the Catholic Faith, The queen's cares ever servants to the necessities of Christian princes. whose cares were ever servants to the necessities of such Christian States, as would desire them, whereby she hath with much honourable applause) spent the number of her fortunate days, and whereby she hath most nobly defended the professors, and the profession of the Catholic Faith: The honour of the English Nation. Whose kingdom little England hath been a sanctuary for holy and religious persons to fly to, from all places of trouble and persecution, and who hath ever been willing & able to offend the bad & defend the better sort of people. Observations Divine. Politic. Moral. FIRST, Divine. To intend and prosecute our own good only, doth not discharge the duty of a Christian conscience; For Piety is like God who hath a general reference to all creatures. Secondly, Politic. A Prince that doth support his distressed neighbour States in their righteous quarrels, doth a work both Religious and Politic. Religious because the rules of conscience command such charitable supportations; and Politic, because his own distress may challenge from them the like retribution. Thirdly, Moral. Whatsoever is in any man's estate or power, more than may suffice for the well-being of his own particular, he ought to confer that with charitable benevolence upon common distresses, only he hath liberty in the choice of his particulars. CHAP. XXIX. A remembrance of some particulars, wherein God hath defended this Defendresse of the Faith Queen ELIZABETH. FIRST, It is most true, that they who defend God's quarrel, shall in their just quarrels be defended by him, and they who deny him in any service, them will he deny the favour of his protection. For as God is most jealous of his honour, and hateth to be unregarded of his Creature, so is he wonderfully contented in the faithful services of men, abhorring (in his divine Nature) not to double the recompense of such reward. God the best recompencer of deserts. And therefore when God giveth commandments, he giveth them with promise to reward the observers of them, God most assured in his promises. whereby holy men have been ever comforted with this assurance, that God is most assured in his promises, it being impossible to his divine Nature, to be either forgetful or ungrateful. Na (rather) so delighted he is with obedience, that (most carefully) he apprehendeth every little service of men, God's reward to reward it with infinite of benefits. Secondly, this truth is known both by holy examples, and by testimonies most holy, In the queens particular. it is known also in the Queen's particular, whom God did wonderfully protect against all the power of Hell & Earth. For I assuredly believe there was never any Christian Prince in the world, against whom were so many practices, Many practices against the Queen. & devilish projects attempted; her enemies continually working against her, either by their power or by their Policy, either by foreign, or by civil wars; either by open or by secret practices; The diverse sorts of practices. sometimes by invasion, & sometimes by Rebellion; by poison often by conspiracy more often; so that there was no weapon, which in the wisdom of devilish art, God's special providence for the Queen's safety. might destroy her, but it was brandished against her, yet did God stand between her & danger, and bore off many times the blow of death, at the instant when the destroyer's arm was heaved against her; and such as have been solemnly sworn to destroy her, and have vowed their resolution by taking the Sacrament, & though the opportunities of time and place served them; yet in the very act have they fainted, being daunted with the Majesty of her heavenly presence. Daunted with her Majesty. And though the greatest Princes & Potentates in Christendom, did combine themselves against her, withal their power whereby there was continual practice on foot to destroy her; yet did the hand of God lead her thorough all those dangers, and made her travel an honourable length of days, and then give up her soul in peace to his hands who had so wonderfully protected her. Thirdly, It is in vain to resist the power of God. It was therefore fruitless and vain to contrive against her whom God would defend, & by whose mighty deliverance he had declared himself to favour her; some of which particulars I will remember, the general being to large an argument to discourse on. Fourthly, Her trouble in her Sister's time. The story of her heavy persecution, the time of her Sister's government is common to every man's knowledge; & therefore I need not report the manner of that, nor the manner of her Christian suffering it: yet this is worthy of observation that (at that time) God did suffer her enemies to prevail far, Her enemies could not prevail to her destruction. but not to her destruction, and it may seem wonderful, that considering Q. Marie did rule the State, and Stephen Gardiner the Bishop of Winchester did rule her, & that both of them did most perfectly hate Q Elizabeth: how the Queen could possibly avoid their evil malice. Fifthly, And though it be objected that because of Queen Elizabeth's innocence, An objection. Queen Mary and the Bishop could not have have their purpose, The answer. it is otherwise: For the displeasure of a Prince disposed to Revenge, can in the fairest life find foul occasions. And when authority hateth the person of any one, Note. it is most easy to brand them with offences. And this could Stephen Gardiner well understand, who had profited as much and more in the learning of policy than in piety, and holy wisdom. And therefore though the Queen's innocence was a cause of her safety, The queen's innocence was a cause, but not the only cause of her safety. yet was there a greater cause (the favour of God) which did defend her against the power of Policy, which her innocence could not do. Sixthly, After she was Queen. after she was Queen, when the storm did seem to be past, did it then begin again with greater fury, the Pope sending his turbulent spirits into this Nation to set the kingdom in combustion, who by his interdictions and papal curses, did ban the Queen from heaven, The practice of the Pope against her. absolving her subjects from their obedience: deposing the Queen, and disposing of her Kingdoms, as he thought convenient. And this by reason of the favour of Romish Religion, did some hurt in the State; the Earls of Westmoreland and Northumberland The two Earls, Westmoreland and Northumberland. by this encouragement, raise Rebellious Arms against the Queen and the State of Religion. But God the great enemy of Traitors confounds this practice of the Pope's confounds his rebellious instruments the two Earls, God's defence for the queen scatters their rebel troops, and giveth the Queen and honourable victory. Seventhly, The Pope finding these oppositions to weak, incites a more able enemy against her, The Spanish King. Philip King of Spain, who by reason of his Indian Wealth and his large command of people, may be thought the most able Prince in Christendom, between whom and the Queen the Wars were maintained with much resolution and valour; yet by reason of the main distance between their Kingdoms, they were less fearful than otherwise they would have been, if these two, England and Spain had been neighbour Nations. The common attempts on both sides. And therefore the common attempts on both parties were to Rove at Sea, and make prey of such Merchants and others, as had not power to resist them, whereof it happened that both of them, both lost and won, according as good occasion, and the fortune of War would favour them. The nature of our English Wars with Spain. Eighthly, And in these heats and provocations did these wars continue whereby both Nations became in the greatest hatred of one another that could be. And the Spaniard naturally proud, and having got many victories in other parts of the world, thought it much to his dishonour, that little England should be able to resist his greatness, the rather he being aided by the Pope, and England unassisted by any other confederate save the Low-Countries. Therefore he made great preparation to invade this kingdom, The Spanish preparation to invade England. that by the Conquest thereof he might declare his greatness and (at once) end that war, which had been continued (by Sea fights and other petty grievances) a long time. The invincible Navy, Anno. 1588. And for this end was that huge Navy of Ships prouded by them; Christened the invincible Navy, which anchoring near our English Coast, appeared like a City of Ships, or like another England come to invade England; Their proud confidence. so confident were they in the trust of this victory, that before hand they would dispose of Earldoms, Lordships, and large Possessions, bringing with them whips and other instruments of torment, to afflict the victored English, over whom they never were victors. Ninthly, God hateth pride in all Creatures. But God who saw this their presumptuous pride and hated it in the Nature of his Angels, would not flatter in the Nature of the Spaniards, and that men might know that he only, His mighty deliverance. and not the numbers of men can give victory, he in a trice dissolves this huge Congregation of Ships; and by the wisdom & Policy of one little man only, Sir Francis Drake. did he utterly overthrow this mighty Goliath, this huge host by the Spaniards reputed and reported to be invincible. Tenthly, And thus did God give a gracious deliverance to his servant Elizabeth; making her triumph in the spoil of her enemies, and to overthrow that strength, which in judgement was thought invincible. And for the Queen herself in these weighty affairs, How the Queen behaved herself in these weighty affairs. she never gave the least demonstration of fear, but in her own person and in her greatest hazard, would she by orations animate and inflame the valour of her people, showing the greatness of her noble Spirit, with such proofs of Majesty, as the greatest courage in the world could not do more. By these particulars out of many, may appear how much Queen Elizabeth was in God's favour, and how admirably he hath defended this most noble Defendresse of the Catholic Faith. CHAP. XXX. Of Queen ELIZABETH'S resolute continuing the defence of the Catholic FAITH. FIRST, Before our end No man certainly known before his end. we are not certainly known what we are, because of the many alterations & turnings, whereto all Earthly things are subject; for we see that the beginning, and the end of many utterly disagree, and that many have a hopeful beginning, whose ends are desperate; and a man may enterprise well that cannot finish well. Therefore as every thing is judged by the event, so every man is judged by his end, he being most properly said to be such a man, as he shall declare himself in his last resolutions. Secondly, The glory of our life is to continue in well doing. It is then the glory of our life to continue in well doing, and that no consideration move us to retire from the use of virtuous deeds, and to abandon that whereby we have gotten a reputation of virtuous living. Thirdly, The queen's godly constancy. And this godly constancy hath well appeared in Queen Elizabeth who ever continued herself most constant in her Religious Resolution. For as she was ruled being under government, so she ruled when she had the government, and so she left the rule when she left the government. she was borne in the Faith of the Protestant Religion, she lived in that Faith, She was answerable to her constant mot. and in that Faith she died; her adversity in her Sister's time could not weary her, nor her prosperity in her own time vary her, Semper eadem. but in both times was she one without alteration. At her entering the State she took upon her the Defence of the Catholic Faith; the which she attempted nobly, continued constantly, and finished happily; for as she began, so she continued, and as she continued so she ended. Fourthly, Her constancy apparent. This her Christian constancy is most apparent in the view of her government, where her hands were ever working for the defence of Faith, defending it at home, In the view of her government. defending it abroad, for herself defending it, and defending it for others; ever in travel for this holy business, the particulars whereof (if I should report them,) I should overcharge my poor ability with too much business, and peradventure prevent the Labours of some other better able to report them. The name of Queen Elizabeth cannot perish in England. For it cannot be that the honourable name of this great Queen should ever dye, or that the remembrance of her virtuous and Princely deeds should perish in forgetfulness, because this Nation which she hath so much honoured, hath many generous and sufficient Learned men, whose honesty will never suffer, that England lose the honour of her famous memory, by whose great Majesty England itself, and the name of Englishman is (throughout the world) made very famous. Fiftly, And I heartily wish, that these my poor undertake in this honourable cause, may provoke (be it by envy or displeasure) some better sufficiency to report her most Princely deservings: and it justly doth move admiration in many, that among so much sufficient Learning as this Land hath, such a Queen, such a Patroness of Piety & Learning, A request to the learned of this Land. should not live in the written monuments of their best sufficiency, whose name hath got degrees above admiration, with Princes of the greatest command in the World. And most excellent Prince (may it please your Grace I may report the love I will ever owe the living name of this dead Queen, and the content I have that my studies are, and have been employed in these honourable arguments: For howsoever in all other things I am little in the favour of Fortune. Yet in this I acknowledge her liberality, that this great Princess (by Fortune) doth live in the memory of my writings. CHAP. XXXI. Of the last act of the Queen's defence for the Catholic Faith. FIRST, The last defence she made for the Catholic Faith. the last act of the Queen's defence for the Catholic Faith, was the care she had at her death to surrender the charge of her high place, to a Prince faithful and assured, and to such a one, whom (in her Princely judgement) she had found fit to manage a matter of that consequence. A most Christian care. And this was a care very Christian in the Queen, and which declared the truth of her Religious affection. For they that love and desire the world only; A worldly care. and that have no hope in the favour of God or in the happiness of heaven; never trouble themselves to care for that which may outlive their life, imagining that when they die, the care of the world doth perish with them, neither have such any care to benefit posterity, To benefit posterity. but content themselves with the prosperity of their own life. The care of Christians. But the holy care of Christians is otherwise, and doth reach further than life, even to the length of all posterity. Secondly, for the Queen (in respect of civil life) might have thought it sufficient for her honour, and for the discharge of her high place, that she herself had finished her holy course, with so great a commendation: (but in respect of Religious life) she hath a further care, The queen's persecution. to care to prevent all evil means, which might any way ruin that frame which she with so much painfulness had erected. And to this end the Queen hath a most Christian care, commending the cause of the Christian & Catholic Faith, King james. to the Faith and truth of the King's Majesty our sovereign that was, whom by her last will she interested, to the title of her Crown, and to whom she made surrender of her office, to defend the quarrel of the Catholic Faith. Thirdly, Objection. and if any man object, that the Queen's nominating the King's Majesty at her death to inherit her kingdoms, was of small merit in the Queen, and of no furtherance to the King's cause, because (of necessity) the inheritance must have descended to the King, it being his Majesties in justice, and by the right of Law. Answer. I answer, that howsoever it is most true of the King's inheritance, and that it could not rightfully descend to any other: yet considering the reverence was had to the person of the Queen, and the interest she had in the hearts of all her subjects, it had been dangerous if she had nominated any other to succeed her; and it was her special providence, that at that time she named the King to this inheritance. Fourthly, Another objection. again, there are others who have blamed the Queen for not publishing this her good purpose to the King in her life time, and have thought that the open acknowledgement thereof, was necessary both to further the King's peaceable entrance, and to give satisfaction to the doubtful minds of the Queen's subjects, Reasons. the ignorant unlearned people being the greater part of the body of this Land, and seeing they could not themselves satisfy this doubt, it was needful they should be instructed, in the King's lawful title to the Crown, and that public Proclamation should have been made (in the Queen's life time) to that end, lest the simplicity of the common people (when occasion might need them) should be abused by false understanding, and drawn from their dutiful service, which could not have been, if the Queen before hand, had declared the King her Successor, and lawful heir. Fifthly, The answer. I answer, these reasons are weak and of little consideration, and that the Queen and her Counsel, had many weighty reasons to dissuade this public proclaiming of the King's right in the Queen's time. And these reasons have respect to the safety of the Queen and her state, and to the King and his title. For by this means the King himself had care, not to discontent the Queen but to continue his Grace in her favourable estimation. Again, it prevented envy, and the danger of conspiracies of such who have been named for competitors. Lastly, it was a means to preserve the Queen's reputation among her subjects, a great part whereof, would have been given the King before it was due, if he had been proclaimed heir apparent to the Queen and Crown, which might have proved dangerous to his person, and dangerous to the state of these kingdoms. For great men and the great spirits of men being entitled to much wealth and great dignities, have not many times the patience to attend their lawful times, but prevent time and take it before hand, the which though it was most false in the king's particular, yet was it needful the wisdom of State should then regard it. And therefore did Queen Elizabeth that which was most reasonable in itself, most considerable for the king and the State of England, and most conscionable for the discharge of her princely place, whose honourable deeds I shall ever most willingly report to whose name I live a servant, and whose praise I would not thus niggardly scant, but that I understand a man of much better ability in respect of all learned sufficiency; hath undertaken that task. THis Phoenix Queen ELIZABETH is without Comparison. OF THE NEXT defender OF THE Faith, King JAMES, the Kings most excellent Majesty that last was. CHAP. XXXII. FIRST, There is no wisdom in the world, either of men or Angels, that can (certainly) foresee the truth of future events, or determine what shall be the issue of those things which are held doubtful. For God hath not given to the nature of any Creature to know things before they be, None but God can foretell the truth of future events. that being proper to himself only, who at one instant of time is able to comprehend the knowledge of all things, both past, present, and to come. For before things were did God ordain what should be, God's decree. & determine every circumstance of every work of Nature, which in their appointed times) were to follow. And these infinite number of varieties doth he direct by his hand of providence to those ends he hath determined, His providence. shutting them up (in the mean time) in the closet of his secret counsel, Council. whereinto the understanding of any creature had never liberty to enter: and when God shall please to bring them into act, they are then no more his secrets, but common to the understandings of all men that desire to know them. So that they come not to man's knowledge, When Gods secrets are known to men. before they pass from the secret of God's counsel into act, where before they are not known, but only to such choice particulars to whom God shall please to make them manifest: For as no man is able to declare the fortunes of to morrow before the day be ended, so in every other work no creature is able certainly to determine, All things are judged by their events and not otherwise. what will be before it be; all things (in respect of humane judgement) being judged by their events and not otherwise. Secondly, Astrology and calculating uncertain. and therefore is calculating and the judgement of Astrology uncertain, and a very mockery, having neither lawfulness nor Truth to give it authority. And though the Diviner sometime hit the truth, he doth it not by any certain direction, but by hap and at peradventure, and so the blind may hit the Butt, and the reporter of many lies, may fortune to tell a truth. Thirdly, False forejudging. and this false forejudging is of ordinary custom in the use of all worldly affairs, every man (almost) adventuring to judge before hand of every accident, and to determine how God shall determine of such and such occasions, whereby they would tie God to a necessity, The foolish impudence of men. and that needs he must do that, which in their weak judgement, they imagine will be done. But God who is most absolute, and able to do whatsoever shall please himself, deludeth the vain imaginations of men, (and out of the greatest unlikelihoods) can he frame that which is most desired and lest hoped neither is he as man to judge by appearance, God judgeth not as man by appearance. or by the consequence of humane reason, but out of death can he raise life, out of misery, mercy, and in the greatest expectation of war, blood, and persecution, can he give peace safety and preservation. Fourthly, We have happy instance of this in the fortunes of the King's Majesty that last was: The King's Majesty King james our Sovereign, whom God most graciously (and beyond all expectation) did protect, making him fortunate to the honour of his own name, and for the happiness of these Nations, combining (by him) two ever disagreeing nations in the nearest bonds of Love and Brotherhood. God hath exceeded our hopes. And this did God make prosperous beyond our hopes, and beyond the evil desires of them who loved us not. For if we remember the latter time of Queen Elizabeth's reign, and the hard condition of those times, we shall then find how much the mercy of God hath exceeded our hopes, men's expectations deceived. and how much the general opinion was deceived in the construction of that event, men generally expecting the misery of war, and civil strife, when God did reach us his mercy, and the large demonstration of his love. Fifthly, In respect of likelihood. And (in truth) in respect of likely hood, both Nations England and Scotland had reason to have feared more, and hoped less than happened, it being not likely to succeed as it did, and that a people inveterate in quarrel and warlike contention, should in such peaceable manner shake hands, and conspire mutually one thing, which for many hundreds of years before did ever disagree, & which is more in a matter so important, as was the uniting of both kingdoms in the government of one absolute Sovereign▪ The practice of foreign States our enemies. Neither was it likely there wanted then the practice of foreign States, especially of such as envied our prosperity and loved us not, which might travel to hinder this happy conjunction, whereby our strength became double so much as before, and therefore our enemies would covet rather to suppress than to enlarge us, lest we having the kingdom of Scotland to assist us, which (before was commonly either enemy or neuter) might prove unresistable in the fortune of war, who before we had it, were so often conquerors. Sixthly, A matter very considerable. And this assuredly was a matter very considerable for them to prevent, and such as the Politic wisdom of States men would carefully apprehend. For in the disoretion of State affairs, The discretion of State. it is better and of less difficulty to prevent the augmentation of our enemy's power, then when it is augmented to scatter it. Note. And those things in the opportunity of their times, are of easy reach, which afterwards in a time unfit prove unaccessable & not within our compass, and this judgement could not want in them who most carefully search the secrets of all policy, and travel their wits to apprehend and contrive all advantages: yet notwithstanding all these occasions, which in common judgement might have letted the King's peaceable entrance into this Kingdom, God's favour to the King. did God bring him under the protection of his favour in security and peace, and with general acclamation, binding the envy of all opposition, and making his enemies show themselves his friendly entertainers, & the ancient enemies of this kingdom to congratulate his Kingly inheritance. The enemies of this Kingdom. And this did God with such admirable demonstration of his favour, as that his Majesty and his Subjects of both kingdoms, have good cause to remember it for ever most thankfully: whose life God did wonderfully preserve, and whose fortunes he did highly advance, leading him thorough many difficulties and dangers, What the King did inherit with England. to a fair inheritance, to inherit the obedience and faithful service, of a people faithful, fortunate, and assured: whom his predecessors the Kings of Scotland did ever most fear, as their most able enemy, & whom his Majesty ever found, his most trusty and assured Subjects: and this was done with such prosperity and forward success, The King's forward success. that the report of the Q. death was scarce named in our neighbour kingdoms, but this report of the kings peaceable entrance, was far off generally known, the good news of the kings entering outstripping the evil news of the Queen's death, to the comfort of all good men, and to the admiration of all men. Seventhly, The King at his entering had no use for weapon but to give honour. neither was there need (as it was thought) that the King and his Subjects of Scotland should for this cause have put themselves into the hazard of uncertain war, whereby the King's right might have endured wrong, and Truth have stood at the discretion of war, which had been very dangerous, and that which our enemies most hoped; The happy issue deceived the evil ezpectation. but the happy issue was otherwise, for neither was there any to lift up his daring hand to resist his Majesty, neither had the King any use for weapons, but only wore them for ornament and to give names of honour to such men, whom he thought did or might deserve them. Eighthly, And thus did God give us life when we feared death, peace when we feared war, God's blessings to our Nation. a king when we had none, a Prince, a Patron, and a most noble defender of the Catholic Faith, under whose protection we enjoyed peace, plenty, & security. And therefore happy were we in his gracious government, and happy was his Majesty whom God found worthy, to succeed in the royal seat, and in the holy cares of that most famous Defendress of the Faith, Queen Elizabeth. Queen Elizabeth. CHAP. XXXIII. Of the Kings defending the Catholic Faith in Scotland, before he was King of England. FIRST, there is nothing of our own wherein we may justly glory, We ought to glory in nothing but in well-doing. but in well-doing, because when we do any work of Grace, the Spirit of God moveth in us, and provoketh us to holy exercise. And therein (only) we may worthily esteem of ourselves, because we are accepted of God, and used as his holy-instruments. God's instrument. And in this had the King's Majesty much to glory, who so soon as ever he could move, was moved by the Spirit of grace, to holy and good purposes. The King's care for Religion. The best proof of this was his Princely care for Religion, wherein at all times he approved himself both industrious and resolute, and wherein he fortunately traveled with much prosperity and honour. The demonstration whereof is now visible in the face of Scotland, The Kings reforming the state of Scotland. that kingdom being by his Majesty's happy government, reduced to the first Christian Faith, and to a better form of Commonwealth than formerly it had. The Church there being reform and purged from popish Idolatry, which had profaned both that and all other Christian Kingdoms. Secondly, and in this the King deserved everlasting memory and praise, that he was the first Christian King in that Kingdom, The first Protestant King in this Kingdom. whose care gave end to that misery, and by whom that Church had the truth of the Catholic Faith practised publicly, and with the warrant of lawful authority professed. In which holy business the King was very fortunate, and for which God did make him fortunate in the passage of his Princely life assisting him in his lawful attempts, God's assistance to the King's good cause. and confounding the wicked practices of bad men, who banded against his Majesty to destroy him. And therefore before his Majesty had the title of defender of the Catholic Faith did he faithfully defend it, The King defended the quarrel of Faith before he had the title. and advised and enjoined his Princely Son Prince Henry to defend it. And thus did God prepare the King's Majesty and the Prince for the purpose of this holy business, and by exercising them for the defence of Faith in the kingdom of Scotland, to fit them for the like care in England, wherein the King most graciously begun his government and ended it, A gracious beginning & ending. and wherein we trust that his Son our gracious Sovereign that now is, and his royal seed for ever shall in these kingdoms defend the most true, most ancient, and most Catholic Faith. Observations Divine. Politic. Moral. FIRST, Divine. it is in vain to endeavour things wherein God is opposite, for no power can alter the purpose of his providence. This hath instance in the Fortunes of these two kingdoms, England and Scotland, who have ever laboured their several extremities to be united; the which when polity and the wisdom of State could not do. God (without these means) gave it success, and in an instant bound these disagreeing nations in the bonds of unseparable concord. Secondly, Politic. the King by publishing (in print) his opinion of Religion and his directions for Christian government, did thereby much confirm the hopes and hearts of the better part of our English people. For it must needs be, that if the contrary faction the Papist did not withstanding this declaration of his Majesties presume much upon favour at his entrance, this presumption would (in all likelihood) have proved a practice, and therefore was this Public satisfaction a Religious policy, that did both arm his friends, and disarm his enemies. Thirdly, Moral. It is necessary many times to a man's Moral reputation to maintain his integrity by apologies and public protestations▪ For if the person be eminent and of public Note, his good or evil name will be likewise general. CHAP. XXXIIII. In what particulars King JAMES our Sovereign that was, principally defended the Faith. FIRST, The alteration of a Prince, the alteration of State. It is often true, that the alteration of the Prince is a cause that the State is likewise altered, and that those things which formerly in the government had great authority, become not only neglected but also punishable and in great contempt. And this though it be not true in general instance, yet in every change of a Prince, it is either hoped of the bad, or feared of the better sort of people. We had particular witness of that in our happy alteration; happy, because nothing but the very person of the Prince was altered) the government remained in like degrees of happiness: Nothing but the person of the Prince was altered. wherein Queen Elizabeth (to her honourable renown noun left it:) The evil hopes of bad men. yet then were there many evil and discontented persons who could hopefully persuade themselves, that the opportunity was then offered which they expected, and that the time served to reintegrate them into favour, and to bring their cause under the safety of the king's protection, And though in respect of the King's particular, there was little or no ground for any such hope, his Majesty having before hand declared himself in print, how (in the case of Religion) he was resolved, yet was there a general hope in that contrary faction, The hope of factious people. whereby they imagined somewhat would be done if not to their absolute content, yet to their great ease, and to the lightning the burden of their afflictions, which in the Queen's time they worthily endured. Secondly, Note. That both the Papist & the puritan could conspire on hope in one particular Prince. But that which is more strange and worthy of note, that not only the Papists had this hopeful imagination, but their opposites also (whom men commonly call Puritan) had the like conceiving, they hoping their cause should find such large allowance of favour with the King, that they and their opinion only, should have the countenance and warrant of the King's protection. And that both the Papist and the regular Protestant should be judged unuseful and of necessity to be excluded from the Catholic Church. Thirdly, The success failed. And howsoever the success of this came short of common expectation, yet was this of much more likelihood than the other, both because their controversy was not for the matter of Religion: but for order and for the manner of Ceremony and circumstance only, and also because the government of the Church of Scotland, Church of Scotland. had near resemblance with that which they desired, whereby the King might the better (or rather) be induced to give them and their request friendly entertainment. The King's resolute constancy. Yet notwithstanding all these likelihoods, and the hopes of either party did the King incline to neither, his Majesty finding the Church of England (as it was established) to be the mean and virtue between these two extremities, and that their desires were not for the peace and advancement of the Catholic Faith, according as both of them pretended, and that these oppositions were either to be reconciled, and so made friends, or else opposed as enemies. Fourthly, And this may worthily seem strange that these two irreconcilable opinions, that of the Papist and this of the Puritan, should both of them at one time, expect supportation from one and the same Prince, and from such a Prince as had before declared himself not to favour them, that these who never consent in any little resemblance, should thus conspire and hope in one particular person. The reason. And the reason was the several persuasions they had of the truth of their cause, wherein the maintainers of both opinions, could receive special satisfaction in themselves, and hopefully believe to work the King to that acknowledgement of truth, wherein they themselves were resolved, and wherein (they thought was sufficient reason to satisfy or persuade any man. Their arguments of hope Besides, they might peradventure frame special arguments of hope, to give them encouragement in hopeful proceeding, both of them apprehending every little circumstance of hope, either in the King himself his Nature or fortunes. Fiftly, How God assisted the King in this important business. But the mercy of God which had wonderfully protected the King's Majesty in safety and prosperous fortune against many dangerous practices did not now leave him unassisted, but in this business of most important consideration, lead him to an end full of honourable merit, God giving him so much of the wisdom of his Spirit, whereby he was able to judge and determine this main Controversy, and whereby he was able to judge between light and darkness, Truth and falsehood, Order and disorder, Religion and Idolatry. And according to this holy judgement did the King in his election) make particular choice, The King's choice. confirming the doctrine of true Religion, and the commendable order which in the Church he found established, and confuting (by the judgement of his own mouth) both these & all the other enemies of Truth and order whatsoever. Thus nobly prepared did his Majesty defend the Catholic Faith against these two great enemies, enemies both of them; for the Papist he is enemy to the Faith, The Papist and the Puritan both enemies to the Catholic Church. and the Puritan is enenemie to the peace of the Catholic Church, enemies both, yet not both alike enemies, yet both dangerous and of much convenience to be opposed by the defender of the Catholic Faith, the which his Majesty did to his great commendation, and to the honour of Almighty God. The order of the Kings proceeding against the Puritan. For the Puritan first, the order of the King's gracious proceeding in this business is well known to the world, by what lenity and favourable means he laboured to accord their disagreements, and to unite them to the peace and concord of the Church, from which they had divided themselves. For though by the power of his high place, he might have forced their obedience and have used the severity of correction and severe justice, yet would he not knowing how stiff and wilful they were in their opinion, and therefore to gain them his Majesty was content to use any means to put off Majesty and the authority of Greatness, The Kings most Christistian Care. and in his own person to give their cause a favourable hearing, and himself to moderate and judge their disputations; and therefore were they allowed to make choice of the best able men among them to defend their opinion, against whom were appointed of the Reverend Bishops of this Land, to answer and to satisfy their arguments, in the hearing and determining, of which Controversy his Majesty▪ His Majesty's religious judgement. did declare himself to understand as much in Religious Learning as the greatest Doctor in that presence, he himself confuting and confounding all pretended reason alleged against the convenient orders of the Church, whereby at that time he declared how well able he was to defend the quarrel of Faith and Religion against all the Learning in the world. The different nature of the King, and these peevish people. And thus did the King descend his Majesty to satisfy the peevish obstinacy of the Puritan faction. And whereas it is objected that these proceedings against the Puritans, Objection. did animate and encourage the Papist an enemy of greater importance, and that it was evil order to begin reformation with the Puritans and to let the Papist pass as an enemy not regarded. Answer. I answer, the order was good and most convenient, and answerable to the rule of God himself For judgement beginneth at the house of God, and it is most needful for him that would profitably reform others, first to reform himself. Sixthly, And the body of this kingdom, having the disease of disobedience in the chief memebers thereof, A most orderly proceeding. it was orderly and most necessary; first to respect this care at home▪ and then to intend business further of, neither could the Papist be encouraged by this, for they might well know that if the King favoured not the less, An argument. he would not favour the greater enemy; and if he corrected the Puritan with rods, he would whip them with scourges. And for the Papist howsoever the King's Majesty did use them, Papist. with as much favourable regard as any Prince in the world, would his enemies▪ yet was there a watchful eye had to their proceedings, The care of the State. and so strict a hand was held over them as to distinguish them from friends; the Governors of State being most careful to prevent whatsoever might be by them attempted, not doing aught against them, which might any way provoke them to any unlawful practice. Seventhly, The reason. and this was upon good consideration, because the Recusants in England, had not yet attempted aught against the King's person and State▪ and therefore was it his Religious wisdom, not to punish before they had offended, nor with strict severity to restrain them, before they had made some treasonable attempt; whereby the proceedings against them, might be the more justifiable before the whole face of Christendom. The Papists. But they not content with much unless they might have all; conspire the most damnable treason, The Gunpowder treason. that ever by men or devils was invented; the report whereof (for the rareness) is spread over all the world. For (at one blow) they purposed to smite off the heads of all the honourable in this Nation; all the Heads because all the Governors both principal and subordinate, and all the Honourable, because almost all the wise and Reverend in the Kingdom, should at one Blow have perished. Eighthly, How this might have wrought revenge in the King's desire. now how this Treason might have offended, a King disposed to Revenge, let the most patient minded in the world judge it; but how it did move the King's impatience, or how his Majesty revenged it, let the most envious Papist judge it. For presently upon the discovery of this near effected Treason; The King's Proclemation. the king by his Proclamations declared, that he had no purpose, to lay their offence upon their general cause of Religion; His most religious mercy. nor that his justice should reach further than to the offenders themselves, wherein he gave assurance of safety to all such Recusants, as in all other respects save Religion were dutiful Subjects. And though for the better security of the king and State, there were some Statutes enacted for the better preventing of the like dangers; Statutes enacted. yet were they very merciful, and far from the Nature of Revenge, tending only to defend, and not to offend the quiet of any peaceable Subject. Ninthly, The Oath of Allegiance. And whereas the Oath of Allegiance is by many thought very grievous, Blackwell the Archpriest. it is strange, that any Christian judgement should so think, and that any man should dare to condemn that which God so highly commendeth; and with some of their best Learned both allow as lawful, and have advisedly taken, the which because it is by others largely disputed, I pass over. Tenthly, Now the king to add to all these Christian merits and to declare himself with most direct testimonies, that his Princely care was principally for the Service of God, and the advancement of the Catholic Religion; he the Lord anointed undertakes the quarrel of GOD'S cause, concluding by invincible arguments, that Truth which Antichrist the Archenemie of the Catholic Faith had opposed. These his most Christian and most Princely labours, are diuulged and laid open before the general face of the world, whereby that man of sin is with evidence discovered, and all his painted Politic Religion, laid nakedly open, in the true forms of his false worship; and whereby Christian Emperors, Kings, and Potentates, are induced by the authorities of reason, and particular example, to combine with God, and Gods Lieutenants (Christian Princes) against all foreign confederacy whatsoever. These works of Religious Learning in the King, as they were of marvelous import and strength to the Catholic Cause, so also they made much for the King's sacred honour, and will undoubtedly remain to all posterity as ornaments of his princely worth, and inducements to inflame with sacred zeal the affections of his princely Progeny, to honour and enlarge the reputation of Religion and Learning. And howsoever his malicious lying enemy Tortus (or the Cardinal his Master Bellarmine,) would disgrace the King's sufficiency, in this kind of learning, and would therefore father his Majesty's work upon his Subject of less authority, yet are these injuries both known and judged by many thousands, both of this and of other Nations, that have had experience of his extraordinary indouments: the truth whereof it is not possible his own Subjects can report, without suspicion of flattery. Eleventh, I conclude then that the King's Majesty most nobly defended the Catholic Faith against all the enemies, The two great enemies of our Church. and principally against these two great ones, the Papist and the Puritan. Observations Divine. Politic. Moral. FIRST, Divine. there was never any time wherein God had not some Patron to give the cause of his Church Sanctuary: for though it be often in distress, it is never in destruction. Secondly, Politic. the Kings proceeding against the Papists and the Puritans, did well distinguish the qualities of their offence, and declare his own integrity, for though he proceeded against both, yet with some distinction of favour. For the Puritan was the less enemy, being enemy to the peace only, but the Papist both to the peace and truth of the Catholic Faith. Thirdly, Moral. Men measure the dgrees of love, and hate, according to the quality of the cause that moves the passion. But in particular relations, the personal respect doth often prevail above the cause. For passion is much more strong when it is united in one particular Subject, rather than when it is divided unto a multitude. CHAP. XXXV. A remembrance of some particulars, wherein God wonderfully defended King JAMES. FIRST, there was never any Prince in the world who had more cause to acknowledge God's favour then King james, The many dangers the King passed. who traveled his Princely life (from his Cradle to his age thorough many dangerous fortunes; whom God still supported against the most able, and the most subtle practices of his enemies. For if we reduce to memory, In Scotland. the many dangers of his life in Scotland, and how in that kingdom his enemies did conspire against his life and State, there is in that time and place matter enough of admiration. But if that were not, and that we remembered his fortunes in England only; England. in those few years of his▪ government here, we shall find matter of more than admiration, and such conspiracy and damned practices, as would amaze and (with horror) affright the hearts of tyrants and bloody practisers. Secondly, and for Scotland first (to omit many of less note) I remember that very dangerous conspiracy of the Gowries, The conspiracy of the Gowries. only a practice brought to that ripeness as that the King might seem to be fast in the snare his enemies had laid to betray him: yet did God in a trice break their snare, His deliveuerance. free the King, and destroy the Devilish devisers of that project. This story is well known, and therefore it need not my report, being already related by such, who have had better cause to know the truth of every circumcumstance, and yet in this place doth it merit to be named both for the rareness of the practice and for the greatness of God's deliverance. Thirdly, At the Queen's death. at the Queen's death also did God wonderfully assist the King, and favour the prosperity of his fortunes, for at that time, when the enemies of our State, and the enemies of our Faith did hopefully believe that the enmity of these two kingdoms England and Scotland, The Pope and Papist. would upon this occasion have renewed their ancient quarrels, No disturbance to let the King's forward entrance. and thereby have interrupted the King's peaceable entrance into this kingdom; yet was the event otherwise, no little disturbance letting his Majesty's forward entering, whereby God did mock the expectation of his enemies, and assuredly exceed the expectation of all men. Fourthly, that never to be forgotten treason of blowing up with powder, The treason of the blowing up the Parliament house. a destruction meant to the King, the Queen, the Prince, the State, the house of State, the Church, the Monuments of the Church, the bones, and Sepultures of Princes, A destruction less merciful than the Flood. a destruction less merciful than the general Flood; because more sudden, and yet all most general too, the very naming whereof may serve for ever, to provoke the people of this kingdom to acknowledge their dutiful thanks to God, by whose hand only, this mighty deliverance was wrought. Fifthly, By these particulars out of many, may appear how God did wonderfully protect the person of that King; God wonderfully protected the King. suffering him to enter so far into danger, as that he might have been said, to have stood in the very gates of death, the match being readily prepared to fire that powder, which if it had been fired, had committed the greatest Slaughter that ever (at one instant of time) happened. May God therefore for ever be praised, who prevented so great a destruction: and let his providence be for ever admired, who hath thus defended the Defendors of the Catholic Faith. CHAP. XXXVI. Of the diversity of Religions. FIRST, Religion deuideth the world. the diversity of Religions, is one main cause that deuideth the world into so many disagreements, the maintainers of every several Sect, disclaiming and persecuting all diversity, judging such for profane & out of God's protection, that conspire not with them, in their opinion of Religion. The names of Christian and heathen odious to one another. And heerehence it is that the name of jew or Turk is odious to a Christian, & the name of Christian odious to them, they judging us, and we judging them Anathemates, & cursed people. Secondly, The Christians among themselves and the heathen among themselves divided. neither is this contention only in these opposites of Christian and heathen; but the heathen among themselves, and the Christians among themselves, are divided into many bitter differences, the Turk against the Persian & both against the jew, and so in many other particulars of the barbarous people. Among the Christians. Among the Christians also the Papist against the Protestant, & the Protestant against the Papist, & the Puritan against them both, besides many other subdivisions. So that the Christians in these times, have as many several Religions as the old heathen & Pagans had Gods, Christians now have as many Religions as the Pagans had Gods. and that Idolatry which the people of the old world committed by having multiplicity of Gods did the people of these times commit by their multiplicity of Religions. For it is all one to deny God, and to deny his service, and Idolatry is aswell in false worship, as in no worship. For as God is one & but one, One God, one Truth, one Religion. so there is one Religion, and but one, whereto all creatures owe their obedience. And that men might not prevaricate or alter the form of God's service, God hath prescribed an order for his service. hath God himself prescribed us a precise form, how and in what form we should serve him, damning all diversity to this his own order, wherewith he is only pleased, and wherewith he is always pleased. Thirdly, The reason why Religion is so divided. the reason then why Religion is thus divided in the Christian world, is the many several constructions of God's Word, whereby it is both diversely and doubtfully understood; every man adhering to that sense of Scripture, as to his judgement doth seem most reasonable. And from hence it is that these two main divisions of Religion, the Protestant and the Papist, subdevide themselves again into many differences, especially the Religion of Popery. For proof whereof, we may remember that the Church of Rome hath divided itself into so many quarrel some disputations, that searce two Colleges conspire one truth after one manner; The contradictions among the learned Papists. Nay, and the best learned among them, contradict, and have damned the opinions of one another, this hath been well declared by many arguments of sufficient proof: Doctor Morton. in the Learned writings of a Reverend Doctor of this Church, and which is now very lately declared by their own disagreements, concerning the lawfulness of taking the Oath of Allegiance; Bellarmine and Blackwell. in which Controversy the Pope and his great Cardinal Bellarmine, oppose against their Archpriest Master Blackwell. Fourthly, It is also worthy of memory, that diverse of them in Queen Elizabeth's time being prisoners at Wisbitch, Wisbitch. were divided with so much hatred, as might seem implacable, the quarrel being for superiority between the Jesuits and Secular Priests, Jesuits and Secular Priests. began at Wisbitch, but sithence spread over all Christendom, neither do I think, will ever peaceably be compounded, a matter rare that men professing one Religion and one Faith, Note. prisoners in one place, and being by the Law dead men, and only continued there by the mercy of a gracious Prince, should thus bitterly contend about priority and greatness of place. And therefore it is most evident, In the Religion of popery much diversity. that in that Religion of Popery wherein they so much boast of uniformity and general consent, there are many Sects and many bitter disagreements. Fifthly, The Protestant Religion divided. and for the Protestant Religion (whereof I esteem most reverently) that also is full of much diversity, the vain glorious spirits of men disturbing the peace of that Church, which hath flourished with much prosperity. And these diversities like a civil war, (and therefore a dangerous war) have more indammaged the cause of Religion, The hurts of divided Religion. than all the other enemies in the world ever could do, which by reason of singularity and strange doctrine, (with which the gross numbers of people are wonderfully contented) they have got a false reputation in the world of holiness, and thereby draw from the unity of the Church numbers of the basest sort of people. Sixthly, No means to reclaim these disobedient Christians. It were needless to reckon up the several names of these Schisms, they are to well known in this Nation, whose peevish obstinacy hath been such, as that neither Law, nor mercy never yet could reclaim. Objections of the Papists. And whereas it is objected by the enemies of our Faith, that because of these diversities, therefore our Religion is not good. Answer. Diversity in all Religions. I answer, the argument is senseless, because (as I have proved) this diversity is in all Religions, and in theirs most who most object against us. Diversity in the jewish Church. Again, we all know that the Church of the jews was the true Church of God, yet in that Church also was there much diversity, The doctrine of the Sadduces. for the Sadduces did deny the resurrection, which is a fundamental point of Religion, whereas our greatest differences are only for circumstance and order. And therefore this their argument of diversity, doth not conclude against the truth of Religion, for the corn may be good, which lieth mingled with Chaff, and so must the Church of GOD lie until the day of judgement; when as Christ shall come with his Fan, and Seaver the good & bad, which in the mean time must lie in one heap, in one Church, and in one profession or name of Religion. Seventhly, The King's desert in this respect of unity. in this respect of unity did the King most nobly defend the Catholic Faith, disclaiming the enemies on both hands, the proud Papist and the peevish Puritan: and like a most Christian Catholic King he directed himself to jesus Christ, placed as he was crucified, between these two Thiefs, The true Religion is like Christ between two Thiefs. who (like two extremities) Neighbour this most virtuous mean. And let it be the prayers of every true Christian, that his Majesty's posterity for ever may thus direct themselves to the Lord jesus only, Christ the way, the truth, and the life. who only is the way, the truth, and life itself. And let never any Caesar of this Empire, incline their favour to either of these crucified thiefs, for though they hang with Truth, yet are they not true. And that Religion, which is but near the Truth of the Catholic Faith is not that Truth, He that is but near truth is not true. for as God is, so is Truth, and so is the faith of holy Religion, one and but one with out all duplicity or difference. The Conclusion. THUS I have briefly, and but sparingly reported the honourable deeds of the Defendors of the Catholic Faith, wherein if I had been just, and had related at full the number of their Princely deservings, in this kind, I should have undertaken a business of infinite pains, and have made this volume larger than the patience of these times allow to profitable writings. I have therefore extract from the number of their deeds, such particulars only as may abundantly serve to honour the memory of their names. And this travel most Noble Prince I present to your Highness' consideration, not because I presume of any worth in my part of this business, but because the knowledge thereof doth principally concern the dignity of your High place, wherein will appear to your Gracious presence, the view of your most Princely Predecessors, and how far they traveled themselves for the advancement of holy Religion; defending it with resolutions, constant and prosperous. And wherein your Highness may behold, what care this Christian Kingdom hath had for the Christian Faith, and what care it doth expect in the hope of your Majesty, and in your posterity for ever, Amen. FINIS.