that Reges non possunt esse serui Soueraignes cannot bee vassals so it doth no way derogate from the high dignitie and calling of the Bishop of Rome but rather doth greatly aduaunce it to say that because hee cannot erre there are therefore many things which hee cannot doe For example euen in the point questioned as the Pope cannot determine it to be lawfull vnder any pretence whatsoeuer for a man to commit adultery with his neighbours wife no more can he determine it to bee lawfull vnder any pretence whatsoeuer for any of his Maiesties subiects to beare armes against him both of them being against the morall law of God which the Gospel doeth in no one point preiudice Nor as he cannot by any determination or resolution vpon any pretence whatsoeuer make a sonne to bee no sonne during the life of his father no more can he make the borne subiect of any king not to be his subiect so long as the king liueth 90 That he is also altogether of this opinion that whereas the defining of the Popes said vndetermined authoritie to depose kings c. standing vpon this issue that either he hath indeede no such authoritie at all or else that he hath it as being dominus temporalium directè the lorde of temporall things directly or as dominus temporalium in ordine ad spiritualia indirectè the lord of temporall things in an order vnto spirituall things indirectly forasmuch as such a determination must of necessity include the condemnation of the opinion either of Cardinall Bellarmine and of that strong side that taketh his part which may breede some further trouble or of Cardinall Baronius and those that ioine with him being many and increasing dayly more and more with great confidency that they haue the trueth which no doubt will bee found inconuenient considering that their positions doe much more tend to the honour of the Church of Rome then those that are mainteined as peremptorily by the other side he this Examinate is of this opinion as he saith that there will neuer be any such determination as hath bene obiected or at least that it will not bee for many yeeres yet to come whilest there is so strong opposition concerning the manner how and in what sort Christ gaue Saint Peter that authority if he gaue it him at all viz whether directly or indirectly immediatly or by a certaine consequence except it may bee held to be sufficient leauing both the sides mentioned contending amongst themselues without any certaine grounds firme reasons impregnable testimonies either of Scriptures or Ancient Fathers first agreed vpon by the Church and concluded so to define as is imagined which this Examinate is fully assured the Pope and Cardinals being men of such excellencie and wisedome will neuer attempt 91 That although it may peraduenture bee confidently giuen out as it hath bene vntruely by many already that the Pope to haue authoritie to depose kings c. is defined at Rome to be held as a point of faith thereby still to keepe on foote the ancient opinion since Gregorie the seuenths time of the Popes authoritie in that behalfe for the good of Christian kings and Princes that they might be the rather induced to continue in some awe and feare if they did not their dueties belonging to Christianitie yet hee this Examinate thinketh it very necessary that no Catholicke should giue any faith to that report except he may see the same authentically so confirmed and euident as the Canon lawes in a case of such importance doe require which this Examinate is fully perswaded they shall neuer see or that if any such thing should happen to fall out this Examinate is verily perswaded it will not bee a generall resolution touching the Popes authoritie to depose kings c but onely to the point in question nowe amongst Catholickes here in England that it is not lawfull to take the said oath of Allegeance and then this Examinate further saith that the same will bee built vpon this false ground that the oath of Allegeance doeth include the oath against the Popes supremacie in causes Ecclesiasticall as he foreseeth already by the Cardinals letter vnto him and by the said Cristanouic who hauing set down the said oth at large writeth thus Quod iuramentum De Primatu Regis in spiritualibus And what oath Of the kings Supremacy in causes spiritual that therfore if any such resolution come authentically as is aforesaid the same as all Catholickes are to iudge of the Popes sinceritie being procured by surreption and false suggestions ad destructionem to destruction no Catholicke is bound to be ouer-ruled by it but the same notwithstanding euery Catholicke may safely and lawfully take the saide oath of Allegeance if according to the Statute in that behalfe made hee be required so to doe 92 That also whatsoeuer may fall out at Rome either touching the said oath of Allegeance or the Popes authoritie in temporalibus without any mention of it therin whether he hath it directly or indirectly the same will not be more amply set out and declared then it was before by Boniface Bonifac. de maior obedientia vnam sanctam the 8. where he writeth in this sort In hac eiusdem potestate duos esse gladios spiritualem viz temporalem Euangelicis dictis instruimur Nam dicentibus Apostolis Ecce duo gladij hîc in Ecclesiâ scil cùm Apostoli loquerentur non respondit Dominus nimis est sed satis Certè qui in potestate Petri temporalem gladium esse negat malè verbum attendit Domini proferentis Conuerte gladium tuum in vaginam Vterque ergo est in potestate Ecclesiae spiritualis scil materialis That is We are warranted by the wòrds of the Gospel that in his power were two swords the one spirituall the other temporall For when the Apostles saide Beholde here are two swords meaning in the Church sith the Apostles spake it Christ replied not it is too much but it is enough Assuredly whosoeuer denieth that the temporall sword is in S. Peters power he doth not wel marke the speech of Christ saying Put vp thy sword into the sheath Therefore both swords are in the power of the Church as well the temporall as the spirituall And a little after Veritate testante spiritualis potestas terrena instituere habet iudicare That is Trueth it selfe testifying that the spirituall power is to order and to iudge earthly affaires according to the prophet Ieremies words Ego constituite hodie super gentes regna caetera quae sequuntur I haue set thee this day ouer nations and kingdomes c All which particulars notwithstanding for the setting out of that Constitution purposely made against the king of France Clemens the fift shortly after made another constitution to the empeachment of the former wherein he writeth thus Nos Regi regno per definitionem declarationem bonae memoriae Bonifacij Papae 8
necessary for preseruation of the Realme from vniust vsurpation of Tyrants and auoyding other inconueniences which they had proued and might easily fall againe by the disorder of some wicked king Vnto this report as it seemeth and to some other idle conceits a Polonian of late hauing relation and making mention of the purpose aforesaid of king Henry the second and of king Iohn he writeth this Examinate saith in this sort speaking of the Parliament and of the oath of Allegeance Illud impiè legislatores per iusiurandum extorquent à Stanisla Cristanouie Examen Cathol fol. 34. Catholicis vt negent posse à Pontifice Regem deponi de ipsius Regnis ditionibus disponi Si enim honorariè piè tributarium regnum Pontifici quare disponere quare refractarium inobedientem Principem deponere nequit That is The law-makers doe impiously by an oath extort this from the Catholicks to denie that the King may be deposed by the Pope and his kingdomes and countries by him disposed of For if by an honourable and pious graunt the kingdome haue become tributarie to the Pope why may he not dispose of it why may he not depose the Prince being refractarie and disobedient 19 Concerning the which aforesaid assertions touching both the said kings this Examinate affirmeth they are vntrue Henry the second neuer made any such accord with Alexander the 3. as is aboue mentioned for ought this Examinate could euer reade in any Chronicle of credite He sware to Pope Alexander that he for his owne part would not depart from him or his successors Ro. Houeden Annal fol. 303 quamdiu ipsum sicut Regem Catholicum habuerint so long as they should entreate him as a Catholicke king And touching king Iohn inasmuch as his fact that way is of some more probabilitie but of as little trueth and that from the said reportes of them both Stanislaus Cristanouic doth inferre that the Pope may depose his Maiestie being but a tributarie King vnto him he this Examinate by taking his oath that the Pope had no Imperiall or Ciuill power ouer the king to depose him did thereby discharge his conscience for the iustifying of a trueth against the said false reports that of king Iohn being as vntrue as the former Which this Examinate saith he doth the more boldly affirme because he hath one of no small account in that he died for the Popes supremacie to take his part therein besides some other rules of regalitie in that behalfe Thus Sir Thomas More writeth against the author of the Beggers Supplication in king Henry the 8. time If he the authour of that supplication Sir Tho. More supplic of soules pag. 296. say as indeede some writers say that king Iohn made England and Ireland tributarie to the Pope and the See Apostolike by the grant of a thousand markes wee dare surely say againe that it is vntrue and that all Rome neither can shew such a grant nor neuer could and if they could it were nothing worth For neuer could any king of England giue away the Realme to the Pope or make the land tributarie though he would And this to bee agreeable to this Examinates owne iudgement hee doeth acknowledge as he saith with all his heart hoping that the same shal no way preiudice his constant resolution as touching the Popes supremacie nor offend any that loueth the Crowne and State of England 20 And as concerning his relying vpon his Maiesties words in the sense approoued by the Magistrate when he this Examinate tooke the oath of Allegeance and insinuating to Cardinall Bellarmine that the summe of it was accordingly Summum Pontificem non habere Imperialem ciuilem potestatem ad libitum ex suo appetitu deponendi Regem nostrum that the Pope hath not an Imperiall and ciuill power to depose our King when he pleaseth and at his owne appetite he hopeth likewise to giue therein some reasonable contentment For which purpose he saith it is to be obserued that there is an opinion long since broached by the Canonists which hath begun of later times to be more stiffely and with greater heate prosecuted and maintained then heretofore concerning the Popes authoritie in causes temporall the authors whereof doe with great confidence affirme that the Pope is as directly Lord of the whole world in temporalibus in temporalties as hee is the head of the vniuersall Church in spiritualibus in matters spirituall and that hee hath directly as souereigne an authoritie in respect of such his worldly dominion ouer all Emperours Kings and Princes to dispose of them and their kingdomes when occasion shall require as hee hath in regard of his spirituall supremacie ouer all Bishops and Cleargie men to aduance and depriue them when hee thinketh it conuenient and that they deserue it The chiefe patrons of this opinion are noted by Cardinall Bellarmine to be these Augustinus Triumphus Aluarus 〈…〉 Pelagius Hostiensis Panormitane and Syluester to whom this Examinate doeth adde Henricus Gandauensis Redericus Sancius Alexander Alensis Celsus Mancinus Tho. Bozius Franciscus Bozius Isidorus Mosconius Card Baronius Laelius Zecchus and Alexander Carerius who nameth diuers others as principall defenders of that opinion and 〈…〉 is himselfe so violent therein as hee doeth in effect anathematize all that do oppose themselues against it not sparing Cardinall Bellarmine himselfe against whom forasmuch as his drift is principally throughout his whole booke hee was much to blame this Examinate thinketh to entitle it to be written aduersus impios politicos nostritemporis haereticos against the wicked politickes hereticks of our time With this Carerius 〈…〉 such as are on that side doe resolutely concurre insomuch as they doubt not this Examinat consesseth to renew againe the long disliked and impugned assertions of the old Canonists and to publish them now vnto the world more eagerly then heretofore as aboue he hath touched for sound and Catholicke doctrine they saying 21 That Dauid did foretell that the Priesthood of 〈…〉 Anno 57. pag. 432. Christ should be according to the order of Melchisedech That when Christ being a King and a Priest receiued all iudgement of the Father that is most full iudiciall power hee ioyning the same with his priesthood did institute in the Church a Regall priesthood Bar. Ibidem pag. 433. translating in suos that is to S. Peter and his successours all the power hee had of his father That Franc Bezius de temporall Ecclesiae Monarchia in praesat ad Clemen S. except there should bee one supreme Monarch in the Church in all things the vnitie of the Church could not be preserued for seeing the Church by diuine institution doth consist of a Kingdome and a Priesthood is it were otherwise there should bee in the same absolutely one Monarch of the Kingdome and another of the Priesthood That if for the auoiding of the dissensions about sacred causes one supreme head is appointed
why not in the same maner of the Kingdome that there should bee one and the same head both of the Kingdome and Priesthood lest in like sort there should be dissension betwixt them that therfore it is the rather to be held that Peter doeth supply Christs place not onely in the Priesthood but in the Kingdome that he might bee a King and likewise a Priest according to the order of Melchisedech who was both a King and a Priest 22 That if Christ be King of kings and Lord of Tho. Bozius de iure status praefat ad Aldehrard lords in like sort the Church must be Queene and Lady and if he be the Lord of all temporalities shee likewise must be the Lady That all temporall regall power doeth reside first in the soule of Christ and then in the Idem ibidem Church his spouse the Queene of the world and from her is deriued to others faithfull or infidels as out of a fountaine That the Church the spouse of Christ and Idem lib. 1. cap. 6 sol 36. Queene of the world may as oft as the order of the whole doeth require c. transferre the proper rights of one vnto another as a secular Prince may cast downe priuate mens houses for the beautifying of the Citie or impose tribute for the weale publike that he may thus iustly doe although he hath not erred from whom such rights are transferred vnto another so the Pope gaue the Spaniards the Indians That the Pontificall and Isidor Moscon de maiest milit Eccle. pag. 91. Idem pag. 656. Regall power and all other powers are most plentifull in the Pope and doe reside in the Pontificall dignitie that all Dominions whatsoeuer doe depend vpon the Church and vpon the Pope as the head of the Church and that in the Pope authoritie is considered in Emperours Idem pag. 670. and Kings power and thence it is that power doeth depend vpon authoritie 23 That true iust ordeined by God and meere Carer de potest Rom. Ponti pag. 9. dominion aswell in spirituall things as in temporall was brought foorth by Christ and the same was committed to S. Peter and his successours That Christ Idem pag. 111. was Lord ouer all inferiours not onely as God but likewise as man hauing euen then dominion in the earth and that therefore as the dominion of the world was in Christ both diuine and humane so it must be confessed that it was in the Pope his Vicar That as God in a secondarie maner may bee called a temporall ruler and Idem pag. 112. Monarch of the world although in himselfe hee is not principally worldly or temporall so the Pope may be called a temporall Lord and Monarch although his power be a certaine spirituall thing That the mysterie of Idem pag. 120. redemption being accomplished Christ as a king gaue vnto Peter the administration of his kingdome and S. Peter did execute that his power against Ananias and Saphira That Christ as hee is man is directly Idem pag. 124. the Lord ouer all the world in temporalties and that therefore the Pope is so likewise in that he is his Vicar That the supreme power of iudging all and the top of Idem pag. 126. dignities and the height of both powers are found in Christs vicar 24 That there is one principalitie and one supreme Rodericus Sancius apud Carer pa. 132. Prince ouer all the world who is Christs vicar according to that of Daniel chap. 8. He hath giuen him power and honour and rule and all people and tongues shall serue him and that in him therefore is the fountaine and spring of all principalitie and from him all other powers doe flow That the Bishop of Idem ibidem pag. 131. 132. Rome in place of Christ is set as a Prince ouer the whole world in spiritualties and temporalties and that it is naturally morally and by the law of God to be held with a right faith that the principalitie of the Bishop of Rome is the true and onely immediate principalitie of the whole world not onely as touching things spirituall but likewise temporall and that the Imperiall principalitie is depending vpon it as being mediate ministeriall and instrumentall ministring and seruing it and that it is ordeined and instituted by it and at the commandement of the Papall principalitie is mooueable reuocable corrigible and punishable 25 That as the diuine and humane dominion were Carerius de potest Rom. Pont. pag. 150. in Christ so in Christs stead the dominion of the world in the Pope is both spirituall and temporall diuine and humane That the vnremooueable trueth doeth designe Idem pag. 151. by Peters onely comming vpon the water to Christ that the whole dominion which is signified by the Sea is committed to S. Peter and his successors And that as the Pope cannot say that he is not Christs vicar vpon Idem pag. 155. earth so he cannot deny but that he is Lord ouer all things because the earth is the Lords and the fulnesse thereof whereby all things heauenly earthly and infernall are subiect vnto Christ the Lord and thence it is that he did commit vnto the Pope who doeth supply his place vpon earth the right of the heauenly and terrene Empire That the Pope by the Law of God hath Iael Zecchan tract Theolog. pag. 81. power and temporall dominion ouer the whole world that the same is prooued by the words of Luc. 22. Behold here are two swords which signifie the power temporall and spirituall and because Christ whose vicar the Pope is hath both powers according to the words Matth. vlt. All power is giuen vnto me in heauen and in earth That thence it may be deduced that the Pope is absolutely the Lord of all the Christian world and Kings and Christian princes are to acknowledge that they holde of him their Empires and kingdomes and all that are faithfull ought to be subiect vnto him And that as oft as such princes doe any great hurt in the Church the Pope may depriue them of their kingdomes and transferre their right to others 26 It is here to be obserued of what great reputation in Rome and Italy the authors are whose opinions this Examinate doeth dislike For to omit Baronius the late Cardinall Francis Bozius his booke was approued in Rome very authentically to be printed as conteining nothing in it aduerse to the Catholicke faith and with the like approbation the booke of Thomas Bozius was printed in Rome and so was that of Celsus Mancinus Mosconius his booke was printed at Venice before the stirres betwixt them and the Pope and the tractate of Laelius Zecchus was printed at Brixia Carerius a Doctor of Padua had his booke approoued at Padua though it was afterwards printed at Colein Whereupon it was thought meete by the Examiner for whom it was thought as lawfull to obiect what he thought fit as sor Master
gloriosè erigas quam contristaueras laetamfacias Ecclesiam nec iam solùm veniam merearis à Domino sed coronam Vale viriliter age confortetur cor tuum Romae die 28. Septembris 1607. Reuerendae admodum D. V. frater seruus in Christo Robertus Cardinalis Bellarminus The same in English ¶ To the very Reuerend M. George Blakwell Arch-priest of the English Robert of the holy Church of Rome Cardinall Bellarmine sendeth greeting REuerend Sir and Brother in Christ It is almost fortie yeeres since we did see one the other But yet I haue neuer beene vnmindfull of our ancient acquaintance neither haue I ceased seeing I could doe you no other good to commend you labouring most painefully in the Lords vineyard in my prayers to God and I doubt not but that I haue liued all this while in your memorie and haue had some place in your prayers at the Lords Altar So therefore euen vnto this time we haue abidden as S. Iohn speaketh in the mutuall loue one of the other not in worde or letter but in deede and trueth But a late message which was brought vnto vs within a few dayes of your bonds and imprisonment hath inforced mee to breake off this silence which message although it seemed heauie in regard of the losse of your pastorall function which you haue exercised in that Church yet withall it seemed ioyous because you drew neere vnto the glory of Martyrdome then the which thing there is no gift of God more happy that you who haue fed your Flocke so many yeeres with the word and doctrine should now feede it more gloriously by the example of your patience But another heauy tidings did not a litle disquiet and almost take away this ioy which immediatly followed of the aduersaries assault and peraduenture of the slip and fall of your Constancie in refusing an vnlawfull Oath Neither truely most deare brother could that oath therefore be lawfull because it was offered in sort tempered and modified for you know that those kind of modifications are nothing els but sleights and subtilties of Satan that the Catholique faith touching the Primacie of the See Apostolike might either secretly or openly bee shot at for the which faith so many worthy Martyrs euen in that very England it selfe haue resisted vnto blood For most certaine it is that in whatsoeuer words the Oath is conceiued by the aduersaries of the faith in that Kingdome it tends to this end that the Authoritie of the head of the Church in England may bee transferred from the successour of S. Peter to the Successour of K. Henry the eight For that which is pretended of the danger of the Kings life if the supreme Bishop should haue the same power in England which he hath in all other Christian Kingdomes it is altogether idle as all that haue any vnderstanding may easily perceiue For it was neuer heard of from the Churches infancie vntill this day that euer any Pope did commaund that any Prince though an Heretike though an Ethnike though a Persecuter should be murdered or did approue of the fact when it was done by any other And why I pray you doth onely the King of England feare that which none of all the other Princes in Christendome either doeth feare or euer did feare But as I said these vaine pretexts are but the Trappes and Stratagemes of Sathan of which kinde I could produce not a few out of ancient Stories if I went about to write a booke and not an Epistle One onely for example sake I will call to your memory S. Gregorie Nazianzene in his first Oration against Iulian the Emperour reporteth that hee the more easily to beguile the simple Christians did insert the Images of the false gods into the pictures of the Emperour which the Romanes did vse to bow downe vnto with a ciuill kind of reuerence so that no man could doe reuerence to the Emperours picture but withall he must adore the Images of the false gods Whereupon it came to passe that many were deceiued and if there were any that found out the Emperours craft and refused to worship his picture those were most grieuously punished as men that had contemned the Emperour in his Image Some such like thing me thinkes I see in the Oath that is offered to you which is so craftily composed that no man can detest Treason against the King and make profession of his Ciuil subiection but he must be constrained perfidiously to denie the Primacy of the Apostolicke See But the seruants of Christ and especially the chiefe Priests of the Lord ought to be so farre from taking an vnlawfull Oath where they may indamage their Faith that they ought to beware that they giue not the least suspicion of dissimulation that they haue taken it Which thing that worthy Eleazar did most notably performe who would neither eate Swines flesh nor so much as faine to haue eaten it although hee saw the great torments that did hang ouer his head lest as himselfe speaketh in the second booke of the Maccabees many yong men might be brought through that Simulation to preuaricate with the Law Neither did Basill the great by his example which is more fit for our purpose carrie himselfe lesse worthily towards Valens the Emperour For as Theodoret writeth in his History when the Deputie of that hereticall Emperour did perswade Saint Basill that he should not resist the Emperour for a little Subtiltie of a few points of Doctrine that most holy and prudent man made answere That it was not to be endured that the least syllable of Gods word should be corrupted but rather all kinde of torment was to be embraced for the maintenance of the Trueth thereof Now I suppose that there want not amongst you who say that they are but Subtilties of Opinions that are conteined in the Oath that is offered to the Catholicks and that you are not to striue against the Kings Authoritie for such a litle matter But there are not wanting also amongst you holy men like vnto Basill the Great which will openly auow that the very least syllable of Gods Diuine Trueth is not to bee corrupted though many Torments were to be endured and death it selfe set before you Amongst whom it is meet that you should be one or rather the Standerd-bearer and Generall to the rest And whatsoeuer hath bene the cause that your Constancie hath quailed whether it be the suddennes of your apprehension or the bitternesse of your persecution or the imbecillitie of your old age yet we trust in the goodnesse of God and in your owne long continued vertue that it will come to passe that as you seeme in some part to haue imitated the fall of Peter and Marcellinus so you shall happily imitate their valour in recouering your strength and maintaining the trueth For if you wil diligently weigh the whole matter with your selfe truely you shall see it is no small matter that is called in
and other commendable authors haue Card. Alanus in respon ad Iustitiam Anglicanam Sixtus Senens in bihliotheca Sancta S. R. cont Tho. Bell. R. P. cont Morton pag. 69. to the memorie of posteritie recorded in their writings Neither is there cause why any man should haue so much as the least suspicion that the sense aforesaid was admitted by the Magistrate to the intent to deface or impaire or despoile the dignitie Apostolicke Surely such apprehensions bred out of iealousie are for the most part deceitful Masters and beget feare where there is no feare But to pursue my intended course that also which is deliuered by the most Illustrious Cardinall Caietane in his answere to the Parisiens Caietan tom 1. tract 1. Apologiae parte 2. cap. 13. doeth concurre vnto my defence that either of these points may truely be determined concerning the Pope both that he hath a supreme power in matters temporall and that he hath not a supreme power in matters temporall because they are both of them true in a right understanding The affirmatiue is true in order to things spirituall the negatiue is true directly or as things temporall are considered in themselues So as there can no errour growe by either of the two decisions Thus saith he And this opinion likewise the best Catholicke writers haue inserted into their bookes viz. that the Pope forasmuch as hee is but of a finite and Alphons Mendoza in relectione de Regno Dominio Christi num 15. Petrus de Arragon quaest 67. art 1. bounded capacitie and is many times ignorant of the order and proportion of temporall things how they may make vnto a spirituall end is not therefore in an absolute manner to haue dominion ouer temporals but only after a limited and prescribed rule as he is able according to the measure of humane intelligence to discerne how temporals may be auaileable to things spirituall The same opinion doe I finde deliuered by another sound Catholicke author in these words That the Popes power in Temporals is limited and that he Ioan. Pedrezzanus in respons ad Veneros may not dispose of them but to a certaine proportion that is so farre as is necessarie for a spirituall end Seeing therefore the Popes power in temporals is in this sort tied and restrained why should we incurre so heauie a reproofe for affirming that the Pope hath not power to depose our King in as much as the perturbation of the Church and the ouerthrow of the Catholickes with vs in their goods and possessions and the indamaging of many soules were thereby like to ensue Let your Amplitude heare not mee but the defender of your owne assertion against the Venetians whose words are these The power of the highest Ioan. Pedrezzanus in Respons ad Venetos Bishop is limited that it may not dispose of temporals beyond the necessity of a supernaturall end To these also may be adioyned your most excellent Amplitudes own opinion In regard of the persons the Pope cannot as he is Pope Ioan. 5. de Rom. Pontif. cap. 6. by his ordinarie power though there be iust cause depose temporall princes in that manner as hee deposeth Bishops that is as their ordinarie Iudge but he may as the supreme spirituall prince alter kingdomes take them from one and giue them to another if neede so require for the sauing of soules Which wordes doe plainely strengthen our admittance of the Oath For the words of the oath are that the Pope hath not authoritie to depose the King or to dispose any of his Maiesties kingdomes or dominions And the common vnderstanding doeth with the Magistrate encline to no other conceit then to this The Pope as he is Pope for it cannot reach vnto that construction as he is the chiefe spirituall prince And when the oath is propounded to be taken the sense thereof apprehended by the Magistrate is restrained to an ordinary power For they who exhibite the oath are as farre as may be from any thought of an extraordinary or indirect power residing in the Pope Besides if your Amplitudes most mild disposition could but in the least part conceiue the ruines of Catholicke families which the refusall of this othe would bring vpon vs assuredly you would not dissent from vs who by most wofull examples doe finde that from thence were like to proceede not onely the losse and hazard of soules but the lamentable extirpation of the whole Catholicke state amongst vs. Sith therefore wee doe sensibly finde that the authoritie of the supreme Bishop touching the deposition of our King cannot tende to the promoting of Spirituall matters but to the ouerthrow of them why should wee be thus shaken vp as hauing reuolted from the Faith and denied the Primacie Apostolicke who mainteine nothing but what is generally concluded on amongst Diuines Suarez saith In summe all these temporals Suarez disput 16. de Excommun maior sect 1. Salmeron tom 4. 416. doe fall but indirectly vnder the power spirituall that is in order vnto a spirituall end And Salmeron Peters power is giuen onely to edification which in other words is vsually said The key not erring And speaking of the Popes power he saith If it tend to destruction it is not abilitie Idem ibidem pag. 420. or power but impotencie and defect wee can doe that which we can iustly doe Martinue Nauar. Relect. cap. Nouit de Iudic. notab 3. pag. 106. Aspilcueta treating of Ecclesiasticall power hath these words It shall therefore extend it selfe so farre vnto things temporall as the order of things supernaturall doth require and no further With these let Couarruuias bee ranged Couar tom 2. pag. 506. num 7. The resolution of this question is plaine that wee conclude the definition of the Catholicke Church euer reserued that the Bishop of Rome hath not either actually or habitually a temporall iurisdiction ouer the whole world no not ouer Christians themselues further then may be necessary for the more commodious and easie vse of the spirituall iurisdiction and power I might longer flote in this currant of learned men which doth plenteously flow out to my defence concerning the Oath For who so shall with an indifferent eye beholde the dangers we are in would easily find that the power of the supreme Bishop in the deposition of our King cannot as the case standeth tall within the compasse of any order to releiue things spirituall but breaketh forth to the suppressing of all which hath beene hitherto well setled in the same Whence it may appeare into how miserable a condition those ouer-heauie sharpe animaduersions doe cast me that through the subtilties of Sathan I did consent that the Primacie of the See Apostolicke should bee either openly or couertly shot at that the oath doth in this Realme tend to that end that the authoritie of the head of the Church might be transferred in England from the Successour of S. Peter vnto the Successour of Henry 8
that the faith may hereby be endangered that I seeme to haue in some part resembled the fal of S. Peter S. Marcelline that it is not a small matter which by this oath is brought in danger but one of the principall heades of our faith foundations of Catholicke religion that I am to heare what S. Gregorie the great doth affirme and what S. Leo doth confirme and to attend what Sanders hath deliuered and that for this one most weighty point of doctrine Iohn Bishop of Rochester and Sir Tho. Moore were leaders vnto others to Martyrdome that I bee not wiser then I ought to bee and that my slip did peraduenture proceede not from any want of consideration but from humane frailtie These things haue I read with attention bewailing my case that such a heape of censorious animaduersions is by you compacted against mee who cannot comprehende or conceiue how any the least detriment may redound vnto the Primacie of the supreme Bishop by that sense which I with the acceptance of the Magistrate did propose before the taking of mine Oath But if the words seeme not outwardly to yeeld so pleasing a sound yet ought not the sense or vnderstanding to serue the wordes but the words the vnderstanding as is apparant out of the fiath booke of Gregories Decretals de verborum significatione Neither can I imagine how by receiuing that Oath there can grow any daunger vnto the faith the same implying nothing which may shadow out so much as a resemblance or shew of any thing which is formally a point of faith For as Couarruuias Martinus Couar parte 2. pag 504. Nauar. vt ibidem not atur a Couar vt patet in cap. Nouit de iud notab Binsfeld de iniuria damna dato cap. 7. pag. 353. Alan in respons ad Iust. Angl. fol. 326. b. ab Aspilcueta Binsfieldius do affirme there is no certaintie as yet defined by the Church touching the Popes authoritie in things temporall And Cardinall Allen of famous memorie saith in this cause It is a meere matter of diuinitie and of very neere coherence with Christian religion which although it bee not peraduenture definitely resolued for our side yet that it may and vseth to be by Theologicall arguments disputed on both parts our aduersaries if they know anything cannot be ignorant Thus saith hee But perhaps Innocentius 3. and Bonifacius 8. will bee brought to presse vs with but they as Bannes saith speake of power and Bannes in praeamb de Dominio Christi pag. 92. de iure iustitia dominion in order to things spirituall when it shall bee needfull to vse the same as may euidently appeare vnto him that will peruse the lawes themselues and this is an indirect power which doth not reach vnto our King for the affaires of England are now placed and setled in that state as that all order for the promoting of our spirituall affaires by the deposition of our King is quite extinguished and therefore there would bee care had lest you procure vnto vs a harder condition then yet we are in And to say truth notwithstanding Boniface his definition the King of France as is euident by the insuing declaration of Clement did not lose any part of his Clemens de priuileg cap. Mcruit dignitie or auncient right which Clement might not haue done if Boniface his definition had proceeded from the chaire as a matter of faith formally And in this behalfe I did heedfully obserue that which Caietane deliuered against the Caietan tom 1. tract 1. Apolog parte 2. cap. 13. Parisiens viz That it was one thing to determine de fide formaliter and another to determine de eo quod est fidei materialiter For the former doth import the determining of what is to be beleeued or not to be beleeued but the latter the deciding of questions which happen in things beleeued and it is cleare that when any question is determined after the second manner it is not said to be a determination touching faith but concerning such or such a matter When therefore it is said that the Pope cannot erre in a iudgement of faith I doe not take it to bee spoken but of a iudgement of faith formally that is when he determineth what is to be beleeued or not to be beleeued Thus saith he Out of which words I submitting my selfe vnto your most exquisite iudgement doe collect that if it were defined as a point of faith formally that the Pope hath power to depose kings indirectly that is in order to things spirituall vndoubtedly all men were by such a definition in thesi in the generall position bound firmely to beleeue it But if the question were propounded in hypothesi that is in the particular supposition whether the Pope hath power to depose our king matters continuing with vs in the state they now are in surely me thinketh sauing the iudgement of sharper wits that the determination of this question were of a matter which is of faith materially it being the decision of a doubt which happeneth in things beleeued and were not therfore to be called a determination concerning faith but touching such or such a matter but it is a decision touching a point of faith formally which blindeth vs to beleeue it Now therefore I being humbly prostrate at the sincerity of your most vpright iudgement doe earnestly beseech your Amplitude to iudge whether I haue staggered in any matter which is a point of faith formally or haue swarued from that course wherein the iudgements of the most learned Diuines are traced By what colour then am I drawen into the societie of S. Peters and S. Marcellines fal or why should Sanders be mentioned vnto Sanderus de claue Dauid cap. 9. me sith I haue followed his iudgement in his booke de Claue Dauid where hee saith The sword of the Church was giuen to edification and not to destruction to bestowe life not to bring death to defend the flocke not to annoy the sheepe to repell the woolfe not to deuoure the lambe And if I may proceede in my defence I see not by what reason those words recited either out of Gregory Nazianzene or Basil the great or Leo and Gregory the great or that laudable fact of Eleazarus or the martyrdomes of Sir Tho. More and Iohn Bishop of Rochester made famous by many mens writings can bee wrested against me seeing in my oath there is not the least signe which may carie with it any inconuenience against the faith or impaire any syllable in any point of faith or any whit empeach the diuine prohibition or may neuer so little derogate from any matter which is defined concerning the Primacie of the highest Bishop Surely it is farre from me to suffer the ancient possessions of the See Apostolike to bee at any time encroched vpon by the wit or subtiltie of any man I doe therefore very humbly intreate your Amplitude that these so grieuous imputations against
Blakwell to frame his owne answeres according to his owne minde to offer vnto his further consideration sundry other speeches of his said authors and some others of the like authoritie the same being as pertinent to his purpose as the former by himselfe alledged where they say as followeth 27 That the supreme Iurisdiction temporall Franc. Bozius de temporali Ecclesiae Monarchia lib. 1. cap. 3. fol. 52. Idem lib. 1. cap. 7. fol. 98. throughout all the world doeth belong to S. Peters successors so as one and the same is the Hierarch and Monarch in all things That Christ left the Church to be gouerned by the best forme of gouernment but the best forme of gouernment is the absolute Monarchie euen in all temporall things therefore Christ left his Church so to be gouerned That the keyes of heauen Idem lib. 2. cap. 14. Idem lib. 3. cap. 1 fol. 394. were giuen to Peter therfore of all the earth That the right of dominion and prelation of infidels may iustly by the sentence and ordination of the Church be taken away because Infidels by reason of their infidelitie do deserue to lose their power ouer the faithfull That the Church hath receiued that power ouer Idem ibidem cap. 14 fol. 530. nations which Christ according to his humane nature receiued of the Father but Christ receiued absolutely of the Father all power in temporalibus therefore the Church likewise receiued it by participation of his fulnesse That the supreme power coactiue in all Idem ibidem cap. 16. fol. 537. temporall things belongeth to Ecclesiasticall persons by the diuine lawe reuealed and expressed in the Scriptures That kings anointed with holy oyle are called Idem fol. 676. Idem lib. 5. fol. 823. as vassals of the Church That by reason of the supreme Monarchie in all things temporall lawes may be made by the Church and kingdomes taken away for iust causes 28. That kings and principall Seculars are not immediatly of GOD but by the interposition of holy Tho. Bâ—zius de iure status lib. 1. cap. 6. fol. 37. Idem ibidem fol 52. Idem lib. 3. cap. 5. fol. 277. Church and of her chiefe Bishops That warlike and militarie compulsiue power is giuen to the Church ouer kings and princes That if it be found sometimes that certaine Emperours haue giuen some temporalties to the highest Bishops as Constantine gaue vnto Syluester this is not to bee vnderstood that they gaue any thing which was their owne but restored that which was vntustly and tyrannically taken from the said Bishops That Christ committed to Saint Peter the carrier of the keyes of eternall life the right both of the Idem lib. 4. cap. 1. fol. 319. terrene and celestiall Empire as Pope Nicholas saith from whom we haue it that he is without doubt an hereticke that taketh away the rights of the terrene and celestiall Empire committed by Christ to the Church of Rome and saith it is lawfull so to doe and for that he shall be an hereticke in such his assertions 29 That the Pope is called vniuersall iudge king Isidor Mosc de maiest militant Ecclesiae pag. 27. Idem pag 77. Idem pag. 95. of kings and lord of lords That the Pope is consecrated as the great Priest and crowned as a king because he hath both powers That the Pope doeth vse his power after two sorts either absolutely or ordinarily absolutely when he derogateth from lawes in abolishing them ordinarily when he vseth lawes Whence this rule is giuen that the Pope vseth the Counsell of his Cardinalles when he will liue by his lawes But if hee will vse the plenitude of his power then he disposeth of matters without the Counsell of his Cardinals sith his power is of God and not of the Colledge of Cardinals That not onely all faithfull people but likewise Infidels Idem pag. 96 and euery naturall creature is subiect to the commandement of the Pope he is to bee worshipped of all men and for this cause he receiueth of all the faithfull adorations prostrations and kissings of his feete That Idem pag. 92. vnto the Pope as to the Pastor of the Church and the Bishop of that holy See and by reason of his Dominion and excellencie is giuen adoratio duliae the worship giuen to Images and Saints That the Bishop of Idem pag. 99. Rome in signe of his Empire and kingdome doth vse vpon his head a Regall Diademe and in token of his Priesthood and Pontificall Maiestie a Miter That Idem pag. 677. Emperors and Kings may bee compelled to keepe their oathes taken in their coronation and confirmation in that by vertue of such an oath they are made the Popes subiects 30 That by the law of God and nature the Priesthood doeth ouer-top the Empire and both Iurisdictions Henrie Gandauen apud Carer pag. 128 ouer spiritualties and temporalties and the immediate execution likewise of them both depend vpon the Priesthood both by the law of God and of nature That Antoninus apud Carer pag. 130. they which say the Pope hath dominion ouer all the world in spiritualties but not in temporalties are like the Counsellers of the king of Syria who said The Gods of the mountaines are their gods and therefore they haue ouercome vs let vs fight with them in the plaines and valleyes where their gods dwel not and we shall preuaile against them 3. Reg. 20. That the sonne of God hath declared the altitude of the Ecclesiasticall power being as it Aug. Triumph apud Carer pag. 130. were founded vpon a rocke to be aboue all principalitie and power that vnto it all knees should bee bowed of things in heauen in earth and vnder the earth or in Idem ibidem pag. 132. hell That secular powers were not necessarie but that Princes might performe that through terrour of discipline which the Priest cannot effect by power of doctrine and that therefore if the Church could punish euill men Imperiall and secular principalitie were not necessarie the same being included potentially in the principalitie Apostolicall 31 That there are diuers powers of men giuen by Carer de pot Rom. Pont. pag. 142. God and diuerse authorities all which doe depend vpon the highest authoritie meaning the Popes and thence as the starres from the sunne doe receiue their light That the Imperiall power concerning the administration Idem pag. 145. of temporall matters doeth proceed from the Pontificall power as the light of the Moone doeth from the light of the sunne That as God is the supreme Idem pag. 150. Monarch of the world and the gouernour of all temporalties productiuè gubernatiuè by producing and gouerning them though of himselfe he be not temporall and of the world so it must be confessed that although his Vicar the Pope hath originally and of himselfe the dominion ouer all temporalties yet he hath it not by immediate execution but doeth by his
creatures as God the Father is but this kingdome is eternall and diuine and doeth not take away the Dominions of men nor agreeth to the Pope that Christ as man is the spirituall king of all men and hath a most ample spirituall power ouer all as well faithfull as Infidels that this spirituall kingdome of Christ after the day of Iudgment shall be sensible and manifest and that the glory of this kingdome was begun in Christ our head quando à mortuis resurrexit when hee arose from the dead that this Spirituall kingdome is not a temporall Kingdome such as kings enioy nor can be communicated to the Pope because this spirituall kingdome presupposeth the resurrection that Christ as man might if he would or had thought it expedient haue taken to himselfe a Regall authoritie but hee would not and therefore did neither receiue nor had either the execution or authoritie or power of any temporall Dominion or kingdome that all kingdomes are gotten either by succession or by election or by the sword or by gift but Christ had no temporall kingdome by any of these meanes that Christ did neuer execute any Regall authoritie in the world that Christ came to minister not to be ministred vnto to bee iudged not to iudge that hee should haue receiued such a Regall authoritie in vaine hauing neuer any vse of it it being a vaine power quae nunquam redigitur in actum which is neuer brought into act that Christ did not cast out of the Temple the buyers and sellers of Oxen and Sheepe by any Pontificall or Regall power sed more Prophetarum zelo quodam diuino but after the maner of the Prophets by a certaine diuine zeale that kingly authoritie was not necessarie for Christ nor profitable but plainely superfluous and vnprofitable that the ende of Christs comming into the world was the redemption of mankind to which end spirituall power was onely necessarie and not temporall that that power meerely temporall was vnprofitable for Christ is apparant because he was to perswade men to contempt of glory delicacies riches and of all temporall things wherewith kings of this world doe most abound that all the places almost of Scriptures which speake of the kingdome of Christ must needes be vnderstood of his spirituall and eternall kingdome but temporall kingdomes are not eternall that Christ was not a temporall king of the Iewes but a spirituall king of the Church that although the Pope is said to haue that office which Christ himselfe enioyed when he was among men yet those offices cannot be ascribed to the Pope which Christ had as God or as hee is now an immortall and glorious man but onely those and yet not all of them which he held as a mortall man that Christ because he was God and man habuit quandam potestatē quam dicunt excellentiae had a certaine power of excellencie as they call it whereby he gouerned both faithfull and Infidels whereas hee committed his sheepe onely that is the faithfull to the Pope that Christ as hee was man had power to institute Sacraments and worke miracles by his owne authoritie which power the Pope hath not that Christ could absolue men from their sinnes without Sacraments which the Pope cannot doe that Christ doeth communicate that power to the Pope which might bee communicated puro homini to a meere man which was necessarie for the gouernement of the faithfull so as without impediment they might obtaine the kingdome of heauen 56 That these places and authorities Data est Idem ibidem cap. 5. mihi omnis potestas in coelo in terrâ Matth. 8. All power is giuen vnto me in heauen and earth Christus beato Petro vitae aeternae clauigero terreni simul coelestis Imperij iura commisit Christ committed to S. Peter the key-carier of eternall life the Nicol. Pap. epist. ad Michael rights both of the terrene and celestiall Empire Ecce duo gladij Luc. 22. Beholde here are two swords doe no way preiudice the former doctrine that the Popes power to decide temporall suits and questions Can. caus 11. quaest 1. Quicunque litem was granted vnto him by Theodosius ex pietate non ex debito of deuotion not of duetie that Christ for the preseruation of humilitie ordeined that the Pope should haue need of the Emperours defence in temporalibus Idem ibidem cap. 10. and that the Emperour also should need the Popes direction in spiritualibus and that therefore he left the Empire to Tiberius and bestowed the Popedome vpon Peter 57 That as touching the temporall principalities Idem ibidem cap. 9. which they haue indeed the same were giuen to the Bishops of Rome and other Bishops by godly men such as Constantine Charles the great and Lewis his sonne were that although it were peraduenture absolutely better that the Bishops of Rome should onely intermeddle with spirituall matters and kings with temporall yet through the malice of time experience teacheth it to be both profitable and necessarie that as in the old Testament the high Priests were long sine Imperio temporali without a temporal gouernment and yet in those last times religion could not haue consisted and bene defended except the high Priests had bin likewise kings as in the time of the Maccabees euen so it hath come to passe with the Church that she who in the beginning did need no temporall principalitie doth now seeme to haue need thereof necessarily 58 All the premisses being in this maner alledged out of Bellarmine in effect word for word by this Examinate it was told him that except he could be content to open and enlarge himselfe further then after this sort forasmuch as Bellarmine notwithstanding all that this Examinate hath repeated out of him for the expressing of his owne iudgement doeth afterward clearely attribute such an indirect powre to the Pope ordine adspiritualia in order to things spirituall as doth giue him authority when he thinketh fit to deale with Emperours and Kings as if all the world were at his commandement directly or indirectly it forceth not for the eradicating of them deposing of them absoluing their subiects from their obedience and plotting against them by his firebrands and Assassins as times and places may serue his turne as it hath beene touched Sect. 35. and 45 hee this Examinate should leaue the matter worse then when hee began and shew most manifestly that when he tooke the oath of Alleageance hee did dally and dissemble aboue measure otherwise then became any dutiful subiect liuing in a case so neerely concerning his Maiesty and the State of the Kingdome 59 Vnto this point this Examinate for his answere saith that he maketh no doubt but that he hath sufficiently so opened his minde and enlarged himselfe as that there can bee no question of his sincericie toward his Maiestie in that hee hath twice Sect. 4. 47. shewed his iudgement touching the practise of the primitiue Church for the
grounded vpō this conceit that he this Examinate in taking the oath of Allegeance had sworne against the Popes supremacie in causes Ecclesiasticall 72 For answere vnto which erroneous conceit hee this Examinate sayth that when hee writ that hee tooke the oath in this sense viz. That the Pope had no imperiall and ciuill authority to depose his Maiestie the same is true whether it be attributed to the Pope either directly or indirectly also when he writ That the Pope had no imperiall and ciuill authoritie to depose the King at his pleasure and vpon his appetite the same also is as cuident though the Pope had as great authoritie as they pretend hee hath who say he is Dominus in Temporalibus directly that where hee this Examinate hauing cited diuers authours to this effect that the Pope hath authoritie indirectly in ordine ad spiritualia did thereupon inferre that the Pope could not depose his Maiestie because if he should so doe he should vse that his authoritie non ad spiritualia promouenda sed euertenda not to the furtherance of spiritual matters but to the ouerthrow of them and therupon did adde that he held nothing els therein quà m quod vbig Theologi in suas conclusiones compegerunt then what was generally concluded amongst Diuines he said as he thinketh therein also truly for that the cōmon opinion is that the Pope hath no authoritie ad destructionem to destruction So that albeit he might as he saith haue answered to euery point of the Cardinals letter more throughly yet that which he writ being sufficient to answere it he thought it his best course to write as he did 73 It being heere againe obiected that notwithstanding he this Examinate hath very well declared his iudgement to any mans contentment who is ignorant of the new deceitfull shifts of equiuocation yet because Cardinall Bellarmine holdeth that albeit the Pope cannot depose a king by his ordinary authority directly as hee is Pope he may neuerthelesse mutare Regna vni Bell. de Rom. Pont. lib 5. cap. 6. auferre atque alteri conferre tanquam summus Princeps spiritualis alter Kingdomes and take them from one and giue them to another as he is the highest spirituall Prince as hauing authority in temporalibus in ordine ad spiritualia forasmuch as yet it may well be doubted whether he this Examinate when hee saith that the Pope hath no Imperiall or Ciuill authority nor any power in temporalibus either directly or indirectly to depose and eradicate kings to absolue their subiects of their allegeance or to authorize them to beare armes against them hath not this or some such like cuasion viz. that it may truely be affirmed that the Pope hath no such authority to bee termed properly either Imperiall or Ciuill because whether he hath it in temporalibus directly or indirectly yet the authority in it selfe being employed for the deposition of Kings c. is to bee named according to the end wherefore it is so vsed which being for the good of the Church that is spirituall the said authority is not to be called a Temporall but a Spirituall authoritie whereby all which hee this Examinate hath hitherto said may be eluded and made frustrate by this or some such shift viz The Pope hath no Imperiall and Ciuill authority to depose the king that is he cannot depose him by his Ciuill authority as it is Ciuill but as it is Spirituall and againe to the same effect the Pope hath no authority in temporalibus either directly or indirectly to depose kings verum est the authoritie which the Pope hath in Temporalibus to depose kings is to be termed Ecclesiasticall and not Temporall as it is truely called when Kings and Princes doe vse it to an end which is Ciuill he this Examinate was vrged to expedite this difficultie with some reasonable plainnesse and perspicuity 74 Whereupon this Examinate being grieued as he professed that nothing would be accepted in satisfaction of his duetie as he feareth said that assuredly there should be no defect in his sinceritie howsoeuer the same might be wrested and therefore to the said obiection briefly answereth That although hee doeth acknowledge that there are some who say that when Boct. Epon Heroie Ecclesiastic quaest pag. 185. the Pope doth inflict Temporall punishments for the better preseruation of his Spirituall authority nullâ dicetur vti Iurisdictione temporali sed merè spirituali cùm totum hoc ad animarum salutem coelesteque regnum referatur he shall not therein be said to vse temporall Iurisdiction but merely Spirituall sith this whole action hath respect to the saluation of soules and to the kingdome of heauen yet because the most that write after this sort doe qualifie their speeches therein with a quasi or dici potest or magis or aliquo modo it is apparant that their meaning is not that such a temporall authority vsed to a spirituall end is in very deede and in trueth a meere spirituall authoritie 75 Besides he this Examinat further addeth that to his vnderstanding the deposing of Kings and the exciting of their subiects to beare armes against him will hardly be raunged amongst spirituall actions In summe therefore this Examinate saith that in his iudgement the Popes spirituall authoritie ought not to be extended beyond the power of the keyes of the kingdome of heauen and of the censures of the Church properly so called and that the Pope hath no authoritie at all in temporalibus either directly or indirectly to depose Kings c. by what name or title soeuer the said power when he putteth it in practise in ordine ad spiritualia in order to things spirituall as he the said Pope supposeth may bee termed whether spirituall or temporall or whether the end hee aimeth at by such his proceedings with any King or Prince be spiritual or supernaturall that is bee pretended to bee vndertaken for the good of the Church and promoting of Christianitie the same in this Examinats iudgement as hee saith being neither Apostolicall nor agreeable to the practise of the most worthy Bishops of Rome in the Primitiue Church and for a long time after nor auaileable in truth to the Catholicke Church but rather hurtfull and great hinderances thereunto 76 And here this Examinate further saieth that the premisses considered viz vpon what vncertainties the maintenance of the Popes authoritie not to excommunicate but to depose Princes doth consist hee confesseth that hee cannot chuse but acknowledge that he much wondreth and in that cogitation is also exceedingly grieued that euer Gregorie the seuenth or any Pope since did in their Excommunications of certaine Emperours Kings and Princes take vpon them in the same to denounce them deposed from their kingdomes to release their Subiects of the othes of their Allegeance and to authorize them no longer to obey their Soueraignes vnder paine of Excommunication as also that many men aswell Emperours Kings Princes and their
their Regall authoritie with the Ecclesiasticall thereby to strengthen Bishops in the execution of their offices with any purpose that the power Ecclesiasticall should swallow vp depresse or ouertop their temporall Soueraigntie Assuredly my deare brethren such cogitations as these are scandalous to Christianitie and ought to make no impression in your soules otherwise then to eschew them Baptisme doth worke no such alteration in kings or any other it tendeth to the destruction of the kingdome of Sathan but doeth no way empaire or subiect vnto any their temporall estates otherwise then as they shall be mooued in charitie and honour where they haue receiued spirituall blessings there to bestow their benefites and fauours temporall The coniunction of the Church with temporall kingdomes to make one Christian bodie doeth make no other transmutations nor confound their gouernments and functions they doe still remaine distinct as they did before so as neither can any Emperour King or ciuill Magistrate take vpon him the administration of the keyes of the kingdome of heauen nor the execution of any other parts of priestly duties nor any Priest Bishop or the Pope himselfe challenge in right of the Church and as they are Bishops any interest or power in the temporall sword to manage the same as they thinke fit either themselues or by others at their direction it being a power giuen onely by God vnto Kings and Princes to take vengeance on them that doe euill and to be yeelded vnto not because of wrath onely but also for conscience sake Neither may the words of God to the Prophet Ieremie where hee saith I haue set thee Ierem. cap. 1. ouer nations and ouer kingdomes to plucke vp and to throw out and to destroy and throw down to build and to plant be truely inforced to giue authoritie to his Holinesse for the transferring of kingdomes from one to another or to depose kings for any cause whatsoeuer or to absolue their subiects from their allegeance or to authorize them to beare armes against their Soueraignes or to roote out and destroy any kingdome king or prince vnder pretence of building or planting some other This was farre differing from the meaning of the holy Ghost which in my iudgement is more truely syncerely expounded by that worthy Cardinall Hugo Barcbionensis about 368. yeeres since whether you will take the meaning of it literally or mystically where he writeth in this sort I haue placed thee ouer nations Hugo Card. in Iere. cap. 1. and Kingdomes vt euellas i Iudaeos esse euellendos de terrâ suâ enuncies that thou mayest declare that the Iewes are to be caried by force out of their countrey destruas i ciuitatem Ierusalem destruendam terram eorum prophetes that thou mayest foretell the destruction of Ierusalem and of their countrey disperdas i eos disperdendos à principibus Chaldaeorū praedices that thou mayest preach vnto them their dispersion by the princes of the Chaldaeans dissipes i dissipandum esse praedices regnum Iudaeorum per captiuitatem that thou mayest foretell the destruction of the kingdome of the Iewes through their captiuitie And lest the Iewes might haue despaired therefore he doth not onely foretel their captiuity but likewise their deliuerance thence adding aedifices i ciuitatem reae dificandam nuncies that thou mayest assure them their citie shall againe be reedified plantes i Iudaeos adhuc plantandos esse in Iudae praedices that thou mayest foretell the Iewes that they shall bee againe planted in their owne land Hitherto the Cardinal for the literall sense of Gods words vnto Ieremie and then thus of them mystically That thou mayest pull vp vnprofitable berbes that is euill cogitations by contrition and destroy hurtfull delights with pure confession and dissolue sinnes ill growen together by competent satisfaction and breake asunder the bands of euill custome by good conuersation and build vpon a sure rocke by cumulation of merits and mayest plant the tree of life in thy selfe and in others virtutum radicatione by the ingrafting of vertues Out of question the Prophet Ieremie who best vnderstood the meaning of God when he spake vnto him did not otherwise ouerthrow kings or kingdomes or scatter or destroy or plant or build vp any kings people or nations in his time then as this worthy Cardinall hath literally expounded the said words neither may they be further extended either literally or mystically as of later times they haue been extended for such their proceedings with kings and princes as in the Oath of Allegeance are sought to bee preuented Not long since Cardinall Bellarmine did write a letter vnto me in dislike of my yeelding to take the said Oath and perswading of others therein to followe mine example where unto after my answere was made such plots were layed by them who haue their watches ouer me as the Cardinals letter it selfe and the copie of my answere vnto it were knowen and had from me and I was thereupon brought into a long and very strict Examination wherein I being drawen from point to point and pressed vpon my duetie both to God and to his Maiesty to discharge my conscience according to my knowledge I haue dealt as becommeth a true Priest a duetiful subiect to his Maiestie a faithfull seruant of God and an obedient childe to the Popes Holines and of the Catholike Church and doe very humbly pray you my louing brethren of all sorts and withall straightly charge you by the mercies of God and in the bowels of Iesus Christ as being your Arch-priest and thereby hauing yet authority for ought I knowe ouer you thus to write vnto you that if euer my said Examination doe come to your sight as I am verily perswaded it will you doe not dislike or impugne it but wholly conforme your selues and your conuersations by your due obedience to his Maiestie agreeably vnto it The yonger sort of Catholickes I know such as are subiect to passion and strength of sundry humours and in whom there is more feruencie courage and forwardnesse then true discretion iudgement and experience will when they see it mutter and peraduenture exclaime against me But I am better perswaded of you who are more iudicious and of the graue and wiser sort that no suggestions against me or wrested constructions of any thing by me deliuered either herein or in my said Examination may breede in you any offence being men better grounded and setled in the truth touching your obedience to his Maiestie then that hereafter you will euer giue eare to any of these or such like other intiseable perswasions of mens alluring reasons as that you are no longer to obey his Maiestie as dutifull Subiects are commanded by the Apostles but vntill you shall bee able without danger either of losse of goods or of your liues by reason of your numbers or of some direction from the Pope to beare armes against him or to machinate or put in practise any attempt