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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16183	A large examination taken at Lambeth, according to his Maiesties direction, point by point, of M. G. Blakwell, made Arch-priest of England, by Pope Clement 8 Vpon occasion of a certaine answere of his, without the priuitie of the state, to a letter lately sent vnto him from Cardinall Bellarmine, blaming him for taking the oath of Allegeance. Together with the Cardinals letter, and M. Blakwels said answere vnto it. Also M. Blakwels letter to the Romish Catholickes in England, aswell ecclesiasticall, as lay.	Blackwell, George, 1546 or 7-1613.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.	1609 (1609)	STC 3104; ESTC S121306	104,118	220

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

vniuersall Iurisdiction commit the same vnto the Emperour That the Bishop of Rome is the highest father Idem pag. 152. and man of the world and the vniuersall Vicar and Lord of the world and that all others doe depend vpon him as their builder and that otherwise if one should place the Emperour by himselfe in respect of his temporalties he should grant two beginnings which were heresie That the Empire of Rome before it was Idem pag. 161. conuerted to Christ was a Dominion vsurped and tyrannicall because the true dominion was in the line of Christ That the Emperour is the Popes minister for Idem ibidem God did appoint him tanquam summi sacerdotis ministrum to be as a minister of the highest Priest That the Imperiall power doth depend vpon God by the Idem pag. 162. 163. interposition of his Vicar to make it complete and formall and that the Emperour ought so to receiue it That no King or Emperour hath Iurisdiction or dominion Idem pag. 172. but from Christ and by consequence can haue none at all but from his Vicar 32 That in the highest Bishop both the powers and ●●ls Mancinus lib. 3. cap. 1. Carer pag. 133. Iurisdictions are spirituall and temporall and that as he is the most eminent person of all men in spirituall power so is he in temporall so that it may lawfully bee affirmed of Christs Vicar by a certaine similitude that Plato in Timaeus said of God asking in Timaeus what was God he answereth he is not a man nor heauen nor good but something better if one aske whether the highest Bishop be a Duke a king an Emperor or a Prince he shall answere warily if by denying hee affirme the Pope to be quid praestantius quidue eminentius some thing more excellent and more eminent That the Bishop of Rome is called Papa of Papae an Isidor Moscon pag. 22. interiection of admiration because his dignitie and power is admirable to all men and is as it were the amazement of the world according to the glosse in the proeme of the Clementines where it is read in these words Papa stupor mundi non Deus non homo sed vtrumque the Pope is the wonderment of the world not God nor man but both That the Pope Ibidem doeth execute ordinarily his iurisdiction temporall in S. Peters patrimonie but casually in all kingdomes That the holy historiographer in the old lawe made the Idem pag 63. priesthood an adiectiue to the kingdome but S. Peter made the kingdom an adiectiue to the priesthood That if we will follow the phrase of Scriptures and attend the Greeke copie and that tongue it must needs be confessed Idem pag. 66. that our Sauiour Iesus in those words Feede Feede Feede my sheepe did ordeine his vicar and committed vnto him temporall and spirituall power That all temporall Iurisdict on must be exercised not Idem pag 80. at the Popes commandement but at his becke Princes will charge command God who is lord of all doeth by his becke command according to that saying Dixcrat nutu totum tremefecit Olympum And that Christ had ful Iurisdiction ouer all the world Idem pag. 85. and all creatures and therefore the Pope his vicar hath so 33 With the offring of these speeches to this Examinates consideration he was much offended saying that now he perceiueth it is more sought to bring him into hatred then to make proofe of his true Allegeance because these things are onely produced in scorne of his Hol. as he conceiueth in defence of whose Supremacie in spirituall causes he is readie to yeeld his life and therefore answered plainely that he thought himselfe very hardly dealt with in this point But reply being made that his said offence taken and discontentment thereupon vttered seemed very strange how it was come to passe with him that those things which are published to the world by so many and with so great an approbation in Rome to no other end but that all the world should take notice of them so much disquiet and trouble him by the very repetition of them 34 Wherunto this Examinate saith that the repeating of the said speaches doeth not so much moue him as the drift whereat they aime For if that which is sufficient might giue contentment these speaches produced out of the authors by him cited agreeing in effect with that which he himselfe had alledged out of them he did before declare his opinion of them when hee termed them the long-since disliked and impugned assertions of the Canonists and more he saith by the offering of them to his consideration cannot well be required of him it being no way apperteining any more vnto him to censure the flatterers of the Pope then of Kings and Princes who to please them doe oftentimes no doubt say more then is true Whereupon he addeth that whatsoeuer he did cite out of the said authors he did it with much griefe and would not so farre haue enlarged himselfe therein had he not conceiued that his Maiestie had an especiall respect vnto this opinion of the Popes direct authoritie in temporalibus so highly aduanced aboue all kings and Emperours when hee vsed in Parliament these wordes in effect viz. that by the doctrine of the Popes supremacie he the said Pope doth not onely claime to be spirituall head of all Christians but also to haue an Imperiall Ciuill power ouer all Kings and Emperours dethroning and decrowning princes with his foote as pleaseth him and dispensing and disposing of all kingdomes and Empires at his appetite and that another point which they meaning the Catholicks obserue in continuall practise is the assassinates and murthers of kings thinking it no sinne but rather a matter of saluation to doe all actions of rebellion and hostilitie against their naturall Soueraigne Lord if he be once cursed his subiects discharged of their fidelitie and his kingdome giuen a praye to their three crowned Monarch Through the which his Maiesties speach this Examinate did verily think that the oath of Allegeance was ordeined to meete with such mischiefes as the Parliament supposed according to his Maiesties said words to be dangerous consequences of this forenamed opinion which hee this Examinate signified when hee tooke that oath and mentioned as is aforesaid in his letter to the Cardinall Wherein he seeth not as he saith what iust offence can be taken in that he told the Cardinall how he had sworne that the Bishop of Rome had no Imperiall and Ciuil power to depose at his pleasure the kings Maiestie For as he then sware so he doth now constantly affirme that he holdeth the opinion before spoken of concerning the Popes direct Dominion and supreme authoritie ouer all the world in temperalibus to be vntrue notwithstanding the peremptory resolution and vehemency shewed by the authors of it affirming but falsely that it is the more common opinion of Diuines to be

Papali cap. 13. France except that which Zacharie did in the deposition of Hildericus may bee expounded deposuit id est deponentibus consensit sicut exponit glossa Zacharie deposed the King that is hee gaue his consent to those that did depose him as the glosse doth expound it that from such singular facts of deuotion to the Church or to the person or of fauour or for some other cause and not in right of law arguments may not bee made that whereas it is read in histories that Boniface obtained of Phocas the Emperour that the Church of Rome should be the head of all Churches because the Church of Constantinople did write herselfe so it might bee collected by such a like argument that it appertained to the Emperour to transferre the primacie of one Church to another as likewise whereas Isidore saith that Constantine the Emperour did decree that the See of Rome should hold the principalitie ouer the foure chiefe Sees Antioch Alexandria Constantinople and Hierusalem God forbid that thereupon we should say that the Church of Rome hath her Primacy ouer Churches and the disposition of them from Emperours So as this Examinate saith that which was done as touching the deposition of Hildericke the king of France doth no way alter his opinion before shewed touching the Popes authoritie in temporalibus casualiter when they are lawfully referred vnto him as in the Sect. 113. he hath specified 120 Here this Examinate was put in minde of certaine wordes of his in the said 113. Section where saying that the Pope as hee is Christs vicar could not otherwise deale in temporalibus casualiter then as here he hath said he seemeth to insinuate that in some other respect hee might deale in temporall causes with Kings for the deposing of them and proceeding with their subiects as hath bene before diuers times mentioned And the rather it so seemeth in that he hauing before cited out of Mancinus how the Pope hath authoritie to proclaime warre and so become a man at armes did let that point passe him without answere vnto it 121 For satisfaction whereof this Examinate saith that in his iudgement it is as lawfull for the Pope to make warre within his own Territories which he holdeth as a Temporall Prince when he is driuen thereunto through the disobedience of his subiects or in their defence against other Princes as it is for any King or ciuill State so to doe vpon such or the like occasions and that Iacobus Gretzerus saith well if this Examinate doth rightly vnderstand him to this purpose and to the iustification of all in effect which this Examinate hath set downe throughout the whole course of this his Examination touching his deniall of the Popes authoritie either directly as he is Pope or indirectly in ordine ad spiritualia as he is Summus Princeps spiritualis the Supreme spirituall Prince to depose Kings and release their subiects from the oathes of their allegeance c. where he writeth in this sort Cogit Pontifex Romanus poenis externis spiritualibus vt Excommunicatione Gretzerus defens controuers Bellar. colum 1404. item poenis externis temporalibus corporalibus quà ipse est Princeps politicus quà Principum politicorum opem implorare potest vt haereticorum petulantiam licentiam poenis temporalibus compescant that is That the Bishop of Rome hath authoritie to compell men by outward spirituall punishments as by Excommunication and also by outward temporal and corporal punishments as he is himselfe a ciuill Prince and as he may implore the assistance of other ciuill Princes that they may represse by temporall punishments the wantonnesse and liberty of heretikes 122 And this Examinate also further saieth that for ought he can Iudge whereas some exceptions were taken to the Popes sending of certaine small forces into Ireland about the yeere 1580. to assist the Earle of Desmond Cardinall Allen in answere of them doth politically iustifie that his fact where hee writeth in this manner The chiefe Bishops of Christs Church our supreme Pastors in earth by Gods prouidence and by the graunts of Card. Allens answere to the English Iustice pag. 144. our first most Christian Emperours and Kings and by the humble and zealous deuotion of the faithfull Princes and people afterwards haue their temporall states dominions and patrimonies whereby they most iustly holde and possesse the same and are thereby lawfull Princes temporall and may most rightfully by their Soueraigntie make warres in their owne and other mens iust quarrell as occasion shall vrge them there vnto 123 By reason of diuers particulars deliuered by this Examinate in this his answere to the last doubt propounded vnto him it was first demanded of him whether in his iudgement the Pope hath authority to command any king being held for a Catholicke to take armes against any his neighbour kings deemed by him for heretickes for the suppressing of them by temporall coertions when the Pope shall iudge it fit because it might seeme very strange for any man to conceiue that Christ euer gaue to S. Peter any iurisdiction authoritie or power in fauour of religion to set kings together by the eares It might haue some probabilitie that if a king who disalloweth of the Popes supremacie and of many other corrupt points of popish doctrine should send his forces into any other temporall princes dominions to make warres of purpose to abolish the Popes authoritie and plant there the reformed religion by him professed then in this case the Pope might sollicite some other kings adioyning to oppose them selues make warres against him But to imagine that when a King proceedeth no further then to order matters in his owne kingdome by the aduise of the States thereof both Ecclesiasticall and Temporall as it shal be iudged by him and them most expedient any Bishop or Spirituall person whosoeuer may take vpon him to proclaime or excite warre and thrust other kings to assaile him by force in his owne kingdome and countrey euery such conceit wanteth authoritie in the new Testament and hath no example for many yeeres in the purest and best times of the Church and besides it is repugnant to that which this Examinate hath before deliuered For kingdomes being neither founded vpon faith nor grace how can they be shaken vnder pretence that either of them is impugned Christianitie may well be thought to binde a king who reckoneth himselfe subiect to the Bishop of Rome in spirituall causes in them to submit him selfe vnto him but to command him to make warre and thereby hazard peraduenture his owne kingdome or spend the blood either of his owne Subiects or of the subiects of any other Christian King when the Pope thinketh good is a very bloodie and an vnchristian opinion 124 Vnto this question and the parts thereof this Examinate saith that he beleeueth that all Christian Kings and Princes are bound to doe what they can for the maintenance of the Catholicke faith

England howsoeuer they are scrupulous in conscience and may be a litle mislead haue sincere true hearts vnto his Maiestie and their Countrey that he doubteth not but these deuises and phrases of deposing of Kings and exciting of Subiectes to Rebellion will grow both verbally and really out of vse and bee forgotten that this Examinate as long as hee continueth Archpriest will for his part doe the vttermost of his power what hee can to moue all Catholickes to continue their obedience and duetie towardes his Maiestie and not to giue eare to any thing that may tend to the contrary that doing what he is able there can no more bee well expected from him that he hath in the whole course of this his long examination deliuered his conscience and iudgement sincerely and truely without any causion of what nature or kind soeuer so as hee will neuer hereafter doubt but that his Maiestie and the State will euer repute him as indeede he is and so will alwayes continue a most loyall faithfull and duetifull subiect And hereunto he addeth that the remembrance and due consideration of all the premisses hath wrought so with him as he hath euen of conscience and compassion ouer some men otherwise affected then they ought to bee in his iudgement directed his letter vnto all the Catholickes of England both Ecclesiasticall and Lay to the end they may better bethinke themselues touching these points and conforme all their cogitations and actions to such duety and obedience towards his Maiestie as by the word of God they are bound and as all the ancient Christians did and all good Catholickes still remaine obliged to doe Whereupon he desired for Gods sake that thus his Examination might ende and therein hee had his desire Georgius Blakwellus Archipr Anglorum Protonotarius Apostolicus MASTER BLAKWELS Letter to the Romish Catholikes in England VEry Reuerend and my dearest beloued brethren both Priests and people Catholike four seruant in bands George Blakwell lately your fellow-labourer in Christs Vineyard and your faithfull pastour and Archpriest doe remember you alwayes in my prayers that Almighty God through our Lord Iesus Christ may graunt vnto you peace patience humilitie and true obedience not onely to those who haue the especiall charge of your soules but likewise to Ciuill Magistrates according to his holy ordinance King Iames our lawfull Soueraignè and such as be in authoritie vnder him vnto whom the protection of your bodies goods and liues is committed that you may leade a quiet and peaceable life in all godlinesse and honestie You are not ignorant of the oppositions and parts-taking concerning the Oath of Allegeance to his Maiestie whether with a safe conscience it may be taken or not nor how I haue bene blamed by diuers and especially by Cardinal Bellarmine a worthy and eminent man in the Church for my iudgement and former proceedings in that behalfe neither also what the Popes holinesse hath signified vnto you in his two Briefes touching that matter Which may peraduenture make you to wonder and grow iealous of my sinceritie in the Catholicke faith when you shall finde me notwithstanding all that hitherto I haue either heard or seene still to continue in my former opinion and to acquaint you with it accounting it my duetie both before God and the world so to doe I know what is conuenient and profitable for the Church and what authoritie the Bishops of Rome haue put in practise with good successe and approbation against sundry Emperours Kings and Princes for many yeeres and wish that the same had euer bin so mildly and temperately vsed as that it might neuer haue bene impugned nor called in question by any But now that this point is so throughly searched into not only by our aduersaries but by our selues likewise I being pressed as I haue bin to deliuer my iudgment sincerely and truely as in the sight of God accordingly to take the said oath since newly againe more earnestly vrged then before how could I chuse but acknowledge what I thought so farre as my learning reacheth except I should haue sinned against mine owne conscience and incurred thereby the wrath of God who needeth by no vntrueths to haue his Church and the honour of it vpheld and mainteined by any It is one thing what may be yeelded vnto and put in practise de facto and by positiue lawes and another what may truely be challenged iure diuino which second branch is that which is now amongst our owne brethren so controuerted and diuersly defended as I feare greater preiudice will grow thereby to Catholicke religion then is iudiciously as yet foreseene or prouided for to be preuented For it can neuer bee iustified say what men list that the doctrine of the Church doeth by any true exposition or deduction any way diminish or empeach the Soueraigntie and honour of Emperors kings and princes but doeth indeed confirme and establish them the contrary conceit whereof was falsly imputed to the Christians in the glorious ages of the Church which did succeed the Apostles and ought still to be as much impugned and detested now as it was then That which Cardinall Bellarmine hath written to this purpose is sound and Catholicke and will neuer by any quirke be auoided Christ saith he did not nor doeth take kingdomes Bell. de Rom. Pont. lib. 5. cap. 3. from them to whom they did belong For Christ came not to destroy those things which were well setled but to establish them And therefore when a King becommeth a Christian hee doeth not lose his earthly kingdome which by right hee held but purchaseth a new interest to an euerlasting kingdome Otherwise the benefites receiued by Christ should be hurtfull to Kings and grace should destroy nature And againe Princes infidels are the true and supreme Princes of their Idem ibidem cap. 2. kingdomes for dominion is not founded either in grace or in faith so as the Pope hath no authoritie to meddle with them As long then as kings be Ethnickes they are sure of their interest in their kingdomes and of the obedience of their subiects the very law of Nature doeth ratifie both and can you conceiue that as soone as they are become Christians their case is altered in the assurance of their temporall estates Must it be pretended that the benefite receiued by Christ doeth no way preiudice the interest that Kings haue in their kingdomes but when they haue submitted themselues to the doctrine of the Gospel in hope of the kingdome of heauen and to haue their states bettered and their subiects setled as touching their obedience according to the precepts of Christ and his Apostles agreeably vnto the morall Law of God must then vpon any occasion grace destroy nature or dominion be shaken which is not founded in faith Thinke you that it was euer the intent either of Constantine the great or of any other Kings or Princes to receiue the Gospel or to ioyne

Historiale had testified as much where hauing spoken of the abuse of the keyes he sayth with relation to Gregorie and his next Successour but one Vrbanus Vt pace omnium bonorum dixerim haec Vincent in spec Histor. lib. 15 cap. 84. sola nouitas ne dicam haeresis necdum è mundo emerserat vt Sacerdotes eius qui dicit Regi Apostata qui regnare facit hypocritam propter peccata populi doceant populum quòd malis Regibus nullam debeant subiectionem licet ei sacramentum fidelitatis fecerant nullam tamen debeant fidelitatem nec periuri dicantur qui contra Regem senserint imò qui Regi paruerit pro Excommunicato habeatur qui contra Regem fecerit à noxâ iniustitiae periurij absoluatur That is That I may speake it with the fauour of all good men this meere noueltie that I say not Heresie was not as yet sprung vp in the world that his Priests who saith vnto the king Apostata and who maketh the Hypocrite to reigne for the sinnes of the people should teach subiects that they owe no subiection vnto wicked kings that albeit they haue taken an oath of fidelity vnto such a one yet they are not bound in allegeance vnto him and that such as shall take part against their king may not be sayd to be periured nay that they who performe obedience vnto him are to be held as excommunicated and such as rebell against him are to be acquited from all guilt of the crime of periurie Which report testimony made by so worthy a Bishop aboue 350. yeeres since this Examinate saith hee may not impugne or dislike though Vincentius receiueth it from Sigebert this Examinate no way approouing the discrediting of ancient Catholicke writers vnder pretence of their fauour towards this Emperor or that Emperor because it giueth occasion to some to empeach many other worthy mens writings in like sort vpon colour of their partialitie towards the Bishop of Rome Besides it is apparant that some of the best and most sincere Catholicks were much troubled with that fact of Gregorie there being then many who plainely denied that the Apostolicall See had authoritie to depose as he did Henry the Emperor and to absolue his subiects from their oath of fidelitie vnto him in so much as the Bishop of Metz writ Gregorie 7. Epist. 21. lib. 8. apud Seuerinum de Concilijs vnto Gregorie desiring him being in great fauour with him to assist and arme him with his reasons of such his proceedings with the Emperour that he might be the better able thereby to withstand those that spake against them 53 Furthermore this Examinate the premisses considered being againe mooued for the full clearing of his sinceritie to deliuer his minde concerning the point which he said touched the quicke Sect 45. viz. of the Popes so great an authoritie in temporalibus in temporalties as that he may by any distinction whatsoeuer deale with Emperors or kings as is aforesaid he desiring Sect. 35. 45. to see one of Cardinall Bellarmines bookes de Romano Pontifice did deliuer out of him his this Examinates iudgement saying that he was verily perswaded as followeth viz. That the Pope is not Lord of those possessions which Bell. de Rom. Pontif. lib. 5. cap. 2. Infidels hold that Infidell Princes are the true and supreme princes of their owne Kingdoms that dominion is not founded in grace or in faith that S. Paul doeth bid vs to obey Ethnick Princes for conscience sake that wee were not bound to obey such Princes if they were not true Princes that Princes are not the Popes vicars that the Pope would willingly if hee could giue the Kingdomes of Infidels vnto faithfull Princes that it is a ridiculous conceit to imagine that God hath giuen to the Pope a right ouer all the kingdomes of the world and not to haue giuen him at any time a faculty of vsing such a right that Alexander 6. did not diuide the late new found world vnto the kings of Spaine and Portugall to that end that they should haue gone thither to haue subdued the Infidell kings of that new World or to haue taken to themselues their kingdomes but onely that they should haue procured preachers of Christian faith to haue been sent thither and to haue protected and defended both those preachers and the Christians conuerted by them and that withall hee the said Alexander might preuent the contentions and warres of other Christian princes who would haue vsed traffique in those new regions 54 That the Pope is not lord of the whole Christian Bell. ibidem cap. 3. world that if hee were the lord of the whole Christian world iure diuino the same would appeare in the Scriptures or by some Apostolicall tradition that in the Scriptures there is nothing but that the keyes of the kingdome of heauen are giuen to the Pope without any mention of the keyes of the kingdome of the world that none doeth pretend any Apostolicall tradition to that purpose that Christ neither did nor doeth take kingdoms from those to whom they doe appertaine that Christ came not to destroy those things that were well setled but to make them more perfect that when the king becommeth a Christian he doeth not lose his earthly kingdome which by law he had before but obtaineth thereby a new interest to the kingdome of heauen otherwise the benefite of Christ should be hurtfull to kings and grace should destroy nature that it is no true assertion to say that the Pope hath both powers but comitteth the execution of one of them vnto others that what authoritie soeuer the Emperours haue they haue it from Christ that if the Pope as being the supreme King and Emperour might take from kings the execution of their regall authoritie hee were greater then Christ that although Innocentius doeth compare the Pope to the Sunne and the Emperour to the Moone yet it is to be obserued that the Sunne and the Moone are not one Starre that as the Sunne doeth not make the Moone but God so the Popedome and the Empire are not one nor doe depend the one vpon the other that although the Pope alone hath full authoritie in the temporalties belonging to the Patrimonie of the Church yet in other Regions he hath not so 55 That the Pope iure diuino by the diuine Law Idem ibidem cap. 4. hath no temporall dominion directly of any one place that Christ as he was man whiles hee liued vpon the earth did not nor would receiue any temporall dominion that the Pope is Christs vicar and doeth represent him vnto vs as he liued here amongst men that therefore as he is Christs vicar and the highest Bishop hee hath no temporall dominion that it proceedeth from a false principle to say that the Pope who is Christs vicar is both a temporall king and a Priest that Christ was alwayes the sonne of God the king and Lord of all

wayes If your owne children who are fathers or your owne fathers who are children should perswade you to any of these courses doe not follow their counsell for it is not of God let Buchananus and his fellowes and whosoeuer else doe follow them runne alone in these rebellious and wicked races But inquire you according to the Prophets direction and your owne Catholicke profession of the olde pathes quae sit via bone which is the good way and walke in it Certeinly be you well assured these wayes wherof I will put you in minde were the olde wayes I beseech you embrace them that it may not be said of you that is said of others in another case Laudatis semper antiquitatem Tertul. Apologet cap. 6. nouè de die viuitis you alwayes commend antiquitie and therein you doe well but many of you are too much subiect to nouelties which I greatly mislike Doeth your coine carie the image of K. Iames then render to K. Iames the things that are K. Iames his and vnto God the things that are Gods Let euery soule be subiect to higher powers for there is no power but of God Therefore hee that resisteth the power resisteth the ordinance of God And they that resist purchase to themselues damnation Therefore be subiect of necessitie not onely for wrath but also for conscience sake Render to all men their due tribute to whom tribute to whom custome custome to whom feare feare to whom honour honour I desire first of all things saith the Apostle that obsecrations prayers postulations and thankesgiuing be made for all men for kings that we may leade a quiet and peaceable life in all pietie and chastitie for this is good and acceptable before our Sauiour God Bee subiect to euery humane creature for God whether it be to king as excelling or to rulers as sent by him to the reuenge of male factours but to the praise of the good for so is the will of God that doing well you may make the ignorance of vnwise men to be dumbe as free and not as hauing the freedome for a cloake of malice but as the seruants of God Honour all men Loue fraternitie Feare God Honour the King In these Catholike and Apostolicall waies my louing brethren the best and most ancient of all our forefathers did carefully walke and delight professing that they were the same to the Emperours that they were to their Tertul. Apologet cap. 36. neighbours and that they were forbidden equally to wish euill to doe euill to speake euill or to thinke euill of any man that whatsoeuer was not lawfull for them to doe against the Emperour the same they might not doe against any that what they might doe against no man they might peraduenture the lesse doe against the Emperour qui per Deum tantus est who is by Gods ordinance so great a person That a Christian Tertul. ad Scapulam cap. 2. was no mans enemie much lesse the Emperours whom of necessitie he must loue reuerence and honour and wish long health vnto as knowing him to be appointed of God That they so worshipped the Emperour as they lawfully might and was expedient for him as a man the second from God and lesse then God onely That they did inuocate the eternall God for the health of their Tertul Apolog cap. 30. Emperors as knowing who gaue them their Empire and that they the said Emperours are onely vnder the power of God à quo sunt secundi post quem primi from whome in temporall affaires they are the second and after whome the first That they did admire in their Emperours the iudgement of God who placed Ibidem cap. 22. them ouer nations that they knew that to bee in them which God would and that therefore they desired that to be preserued which was according to his ordinance That they prayed for their Emperours for their Ministers and powers for the estate of the world and for the quiet of all things Now deare Catholickes forasmuch as that which the Emperours were to the ancient Christians the same is King IAMES vnto vs vnder whome our states being farre more tolerable then theirs were vnder many of them let vs not bee otherwise affected towards his Maiestie then they were to their said Emperours The will of God is one and the same for euer that which was nor lawfull then is still vnlawfull what was the duetie of Christians at that time doth now continue in as full strength to binde vs as it did them It is therefore our bounden dueties to yeeld that to our dread Souereigne Lord King Iames within his kingdoms which they did to their Emperours within the compasse of their Empire and dayly to pray for his Maiestie as they prayed for their Emperours that Almighty Tertul. Apol. cap 30. God would grant vnto him viram prolixam a long life which we must not therefore seeke to shorten imperium secuium a secure reigne which we may not therefore in any sort disturbe domum tutam safety in his Court which wee may nor therefore by any practises empeach exercitus fortes valiant souldiers whose allegeance therfore we may not endeuour to auert senatum fidelem a faithfull Councel which we may not therefore labour to corrupt populum probum dutifull subiects whome we may not therefore perswade to beare armes against him orbem quietum a quiet kingdome which we may not therefore seeke to molest or extort from him and all those blessings and comforts that his heart can desire which we may not therefore seeke to hinder or impaire If these then bee the auncient paths of our forefathers let vs pursue them if this be the good way cease not to walke in it Thinke diligently vpon him Heb. 12. 3. which sustained of sinners such contradiction against himselfe that you bee not wearied fainting in your mindes All discipline for the present certes seemeth not to bee of ioy but of sorrow Ibidem 11. but afterwards it wil render to you deare Catholickes that are exercised by it most peaceable fruit of iustice and the God of all comfort will in his due time fill your soules with all true consolation either in this world or at the least in the world to come And agreeably to this sound counsell and wholesome doctrine is that of S. Augustine where answering such a like question as peraduenture some more impatient amongst you then the rest might here make in that I may not with a safe conscience put you in hope of any reliefe from your distresses by any attempts to be made against his Maiestie or the State but that whatsoeuer doth happen vnto you you must continue in feare true obedience and fidelitie vnto his highnesse and to your naturall countrey arming your selues only with patience and prayer Nunquid sic August enarrat in Psal 24. erit semper shall we alwayes be in this case he the said holy Father saith Non sic erit it shall not be so for euer veniet tempus quando vnus agnoscatur Deus the time shall come when one God shall bee acknowledged But it may be asked when and that hee answereth likewise Quando vnus Christus in claritate suâ apparens c. when our onely Sauiour Christ appearing in his brightnesse shall congregate before him all nations and diuide them as a Pastor diuideth his goats from his sheepe and place his sheepe vpon his right hand and his goats vpon his left And in the meane while strengthen your hearts with this assured hope that continuing in the faith of our Lord Iesus Christ and in the holy obedience of his Church the King then shall say to you that shall be at his right hand Come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world And in the meane while let vs posiesse our soules in patience seeking through grace by our seruice to please God with feare and reuerence goe we altogether to our Sauiour without the campe carying his reproch and our Lord Iesus Christ himselfe and God and our Father which hath loued vs and hath giuen eternall consolation and good hope in grace exhort your hearts and confirme you in euery good worke and word Georgius Blakwellus Archipr Angliae Protonotarius Apostolicus From the Clincke Ianuary 20. 1607. Endorsed To my Reuerend assistants with the rest of my deare Brethren both of the Clergie and Laitie