as God preuented the Iewes and whereas they by lawe of Nature had permission to choose their Kinges yet for their greater good he chose thē one him selue immediatelie so although by the lawe of Nature men otherwise might haue prescribed the manner of worshipping God and the worship had been lawfull so that it had been the worship of the true God and had been free from superstition yet because God hath ordained vs to a supernaturall end and would haue our Ecclesiasticall gouernment free from all superstition he hath himselfe appointed the manner of gouernment and hath giuen the Authoritie So in the lawe of Moyses he chose the Tribe of LEVI to serue in the Tabernacle and Temple and to menage Ecclesiasticall matters he instituted also sacrifices sacramentes and Ceremonies in like sort in the new lawe of Grace vnder which we liue he committed the gouernment of his Church to the Apostles and Disciples only and their successours he instituted seuen Sacramentes and a sacrifice he gaue vs a lawe and beleefe which first he deliuered by preaching then by the written Ghospelles and Epistles of his Apostles and other thinges he committed to the Church which he had instituted and established 5. So that as there is a Ciuill and Temporall Power residing in the Common wealth by which the Prince or Magistrate can gouerne and rule and cōmaund for the conseruation and promotion of the Temporall good of the same so is there a spirituall and Ecclesiasticall Power residing in the Church by which the Pastours haue Authoritie to preach teach administer Sacraments determine of matters of Religion to call Councelles for the better clearing of matters and enacte lawes which shall be thought expedient vnto the honour of God the spirituall good of the Church and euerie ones saluation And this is called Ecclesiasticall power which is distinct from the Temporall in many pointes 6. First in respect of the end and finall cause for Temporall power of it selfe aymeth only at Temporali Iustice peace and conseruation of the Temporall state of the Kingdome or Common wealth Ecclesiasticall power intendeth in this life the spirituall health of the soule and eternall rest and peace in the next Secondlie these powers haue diuers Actes and seing that powers are distinct by their Actes it followeth that Temporall and Ecclesiasticall or spirituall power are distinct That they haue distinct Actes it is manifest for the Temporall power maketh lawes for this corporall life and Temporalle state but the spirituall and Ecclesiasticall power maketh lawes for the soule and her direction the Temporall power remitteth the paines only of sinnes but the spirituall Power remitteth the sinne it self according to that Ioan. 20 Quorum remiseritis peccata c. VVhose sinnes you shall forgiue c. The Temporall power inflicteth and remitteth only Ciuill and Temporall punishments as imprisonment banishment temporall death but the spirituall power as now it is for in the old law there was not Potestas Clauium excommunicateth suspendeth interdicteth which are spiritual punishments and bonds of the soule and remitteth not only these paines but also eternall death and paine of Hell for when the Priest remitteth mortall sinnes he chaūgeth eternall paine into temporall yea some times when the Penitent cometh with a great contrition he remitteth both Eternall and Temporall Thirdly they differ in their obiectes for the spirituall power disposeth not of Temporall thinges but only as they are necessary to the spirituall The Temporall meddleth not with spirituall nor Ecclesiasticall matters according to that of S. AMBROSE S. Ambr. lib. 5. ep 33. ad Marcel soror Ad Impetatorem Palatia pertinent ad sacerdotem Ecclesiae Publicorum tibi maenium ius commissum est non sacrorum To the Emperour Pallaces appertaine to the Priest Churches to thee Emperour the right of common Walles is committed not of Churches And NICHOLAS Pope in an Epistle to MICHAEL the Emperour Ca. Cum ad verū dist 96. Vide etiā ca. Quoniam d. 10. Nec Imperator iura Pontificum arripuit nec Pontifex nomen Imperatoris vsurpauit quoniam Christus sic actibus propriis dignitatibus distinctis officia potestatis vtriusque discreuit Neither hath the Emperour taken to him the rights of Bishops neither hath the Bishop vsurped the name of the Emperour because Christ hath distinguished the offices of both by their distinct actes and dignities Fourthlie they differ in respect of the subiect and materiall cause for although it be not impossible for these two Powers to consort in the same subiect for we see they did in Melchisedech and in the first begotten of the Iewes in the law of Nature and in the Machabees who were Priests and Princes and consequentlie had temporall and spirituall power yet as in other thinges these powers are distinct so God not only in the law of Grace but also in the law written of Moyses would haue these powers placed in distinct subiectes and Persons 2. Paral◠19. For in the law of Moyses AMARIAS menaged matters of the Church law ZABADIAS gouerned the affaires of the Kingdome the Kinges and Princes of the Iewes were of the Tribe of IVDA the Priests of the Tribe of LEVI and those gouerned onely the Common VVealth enacted Temporall lawes waged battaile c. whereas the Priests ruled it matters of the Tabernacle and Temple offered sacrifice and gouerned the Synagogue And now in the law of Grace Christ gaue all spirituall power to the Apostles and their successours and not to Princes for to the Apostles and their successours it was saied VVhatsoeuer you shall bynd vpon earth Mat. 18. shal be bound in heauen and whatsoeuer you shall losse vpon earth shal be loosed in heauen To Princes it was neuer sayd so To the Apostles and their successours it was sayd Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained To Princes neuer To S. PETER an Apostle and Priest it was sayed Mat. 16 Thou art Peter and vppon this Rock will I build my Church To no Prince was it euer sayd in that sort To Apostles and Priests Christ sayed Matth. vlt. Goinge therefore teach ye all Nations baptising them in the name of the father the sonne and the holy Ghost To Princes neuer To Apostles and Priests Christ said Ioan. 6. As my liuing father hath sent me so I send you that is to preach to minister Sacramentes and to gouerne the Church Ephes 4. To Princes neuer To the Apostles Doctours Pastours Prophets Christ committed his Church to be gouerned Act. 28. to Princes neuer To Priests S. Paul gaue this admonition Attendite vobis vniuerso gregi in quo vos Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei quam acquisiuit sanguine suo Take heede to your selues and to the whole flocke wherin the holy Ghost hath placed you Bishops to rule the Church of God which he hath purchased
monstretur The beginning is taken from one and the Primacie is giuen to PETER that one Church and one chaire may be shewed Cypr. ep ad Iubaianū Hier. lib. 2. contra Iouin And in his Epistle to Iubaianus Ecclesia quae vna est super vnum qui Claues accepit voce Domini fundata est The Church which is one is by the voice of our Lord founded vpon one who hath receiued the Keyes And S. HIEROME sayth Inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Amongest twelue one is chosen that the Head being appointed the occasion of schisme may be taken away But if we admit euerie King as Head of the Church in his Kingdome we shall not haue one visible Head but manie and those also verie diuers For as Kings claime supremacie in causes Ecclesiasticall because they are supreme Princes for the same reason may the senate in Venice Genua and Geneua challenge the same Authoritie Whence followeth that vnitie in faith and Sacraments vnder so diuers Heads cannot any long time be retained but we should haue as many Religions as Kings and as many diuers and independent Churches and Kingdomes for one King will not depend either for him selfe or his people of an other 12. This diuision we see alreadie proceedeth from these diuers Heads Haue we not seene how Religion in England hath changed with our Kinges since they challenged supremacie of our Church King HENRIE the Eight in the six and twentith yeare of his Raigne in the Parlament holden at VVestminster the third of Nouember 1534. enacted that the King should be reputed the onlie supreme Head in earth of the Church of England and should haue aswel the Title and stile as all honours authorities and commodities belonging thervnto and all power also to redresse all Heresies errours and abuses in the same and the yeare before also the fiftenth of Ianuary the King and Parlament decreed That no Appeales should be made to Rome no Annates or Impositions should be paied to the Bishop of Rome no sutes should be made to him for licēre or dispensation And yet in the Parlam̄et holden at Westminster anno Domini 1554. the first and second yeare of King PHILIP and Queene MARIE obedience was restored to the Church of Rome and all statutes repealed which derogated to the Authoritie and honour of the Sea Apostolick and the Title of the Kings supremacie in causes Ecclesiasticall was reiected After this notwithstanding was the same Authoritie taken againe by Queene ELIZABETH in the Parlament Anno Domini 1558. Anno 1. regni Elizab die 13. Ian. Likewise in the Parlament holden by King HENRIE the Eight in the one and thirtith yeare of his raigne and eight and twentith of April and in the yeare of our Lord 1537. these six Articles were enacted The Six Articles The Reall presence of the true and naturall Bodie and bloud of Christ vnder the formes of bread and wine without the substance of bread and wine 2. That Communion vnder both kindes is not necessarie for the people 3. That Priests cannot marrie after Priesthood 4. That Religious after their vowes cannot marrie 5. That Priuate Masses are according to Gods law and to be allowed 6. That Auricular Confession is expedient and necessarie And yet this statute was qualified and repealed by EDWARD the sixt his sonne and as yet a Child in the yeare of our Lord 1547. 4. Nouemb. and first yeare of his raigne After that againe the self same six Articles were receiued and confirmed in Queene MARIES raigne in the first Parlament an Domini 1553. 24. Octob. and in another an Domini 1554. Likewise King HENRIE the Eight in the Parlament holden the 22. of Ianuary and 34. of his raigne in the yeare of our Lord 1542. condemned Tindals Translation of the Bible and all bookes written against the Blessed Sacrament and forbad the Bible to be redd in English in any Church which statutes were repealed by King EDWARD at VVestminster an 1. Edu 6. Domini 1547. And yet the former statute of King HENRIE was renewed by Queen MARIE in the first yeare of her raigne an Domini 1553. and repealed againe by Queen ELIZABETH in the first yeare of her raigne So that if Kings be heads of the Church and haue supreme Ecclesiasticall Iurisdiction we shall haue as many Religions almost as Kinges And euen as King HBNRIE the Eight after his vsurpation of the supremacie changed his wiues and made his mariages lawfull and vnlawfull his children legitimat and illegitimat at his pleasure and by Authoritie also of the Parlament which durst not gainesaie so euery King shall haue authority to change religion and must be obeyed as the onlie supreme Head in earth of the Church For as King HENRIE the Eight and his young Sonne King EDWARD and his Daughter Queene ELIZABETH challenged Authoritie to redresse errours and correct heresies to giue validitie to all Ecclesiasticall lawes and Synodes as King HENRIE made it Heresie to denie the Reall Presence so another King of England or of another Kingdome may decree the contrarie As King HENRIE forbad Priests to marrie so another King will permit them to marrie As King HENRIE commanded the Bibles to be read and diuine seruice to be sayd and song in Latin so another will like better of the vulgar tongue of his owne Countrie and if you say that the King is tyed to the word of God euerie one of them will say that they follow the word of God hauing the Authoritie to iudge of heresies and consequentlie of the true meaning of the word of God 3. Sixtlie if Princes were Heads of the Church a ridiculous consequence and of which euen the Kinges and Queenes of England haue bene ashamed would follow to wit that they may preach minister Sacramentes excommunicate call Councels and sit as iudges in them c. For if the Prince be supreme head he is also supreme Pastour of the Church of his Kingdome for Head and Pastour in this kind is all one In Tortura Torti And this D. ANDREWES graunteth and prooueth by the example of DAVID to whom the people sayd That God had sayd vnto him Tu pafces populum meum Israel 2. Reg. 5 Thou shalt feede my people of Israel VVheras there only mention is of a Temporall Pastour gouernment and feeding as appeareth by the words following Tu eris Dux super Israel Thou shalt be Captain ouer Israel Gen. 45. And in this sence IOSEPH said Ego te pascam I will feede thee meaning his father IACOB So that if the Prince be Head of the Church he is Pastour but it pertaineth to the office of a Pastour to gouerne his sheepe by lawes to feede them with bread of the word of God Matt. 4. by which the soule liueth and the Sacraments to seuer an infected sheepe from the flocke by excōmunication least it infect the whole and consequentlie if the King be supreme head
hath Authoritie ouer Clergie men as Clergie men he can command euen Churchmen in Ecclesiasticall matters and can call Synodes determine controuersies of faith in them enact Ecclesiasticall lawes and bestowe Ecclesiasticall Benefices and so he shall haue Authoritie not onlie ouer the persons but also ouer the things of the Church And therfore as he that should say that the King for the necessarie good of the Common VVealth cannot dispose of the Temporalities of the Realme should in effect make him no King so BILSON in saying that the King hath no Authoritie ouer the spirituall things and graces of the Church makes him no Head of the Church nor superiour ouer Church men as Church men For if the King be Head of the persons of the Church he can command them as his subiects And then I demand of BILSON in what things he can command them If in temporall thinges onlie as to paie Tribute to go to warre c. then is he King only of the Common wealth but no Head of the Church If in Spirituall things as administration of Sacraments decisions of matters of faith in Councels c. then hath he the administration of spirituall things and hath authority not only ouer the persons but also ouer the things of the Church But I neede not wrest this frō BILSON by force of Argument for he no lesse plainely confesseth that the King is no Head of the Church Bilson par 2 pag. 240 These are his wordes VVe confesse Princes to be supreme Gouernours that is as we haue often told you supreme bearers of the sword which was first ordained from aboue to defend and preserue as wel godlines and honestie as peace and tranquillitie amongst men We giue Princes no power to deuise or inuēt newe Religions to alter or chaunge sacraments to decide or debate doubtes of faith to disturbe or infringe the Canons of the Church Thus he VVherby we see first how he derogateth from that authority which King HENRIE the 8 and Queene ELIZABETH challēged and the former Parlament approoued for by that authoritie King HENRIE the 8. exiled all the Popes authoritie forbad all Appeales to Rome contrary to the ancient Canons disposed of Abbaies and Churches without the Popes authority c. And by the same authoritie Q. ELIZABETH chaūged the sacraments and all the whole face and hew of religion and forbad Councels to be called or any thing in them to be decided without her consent Secondlie we may see also herby how BILSON maketh the King no supreme Head yea no head at all of the Church but only a Protectour and defender therof which Title all Catholikes graunt to Kinges acknowledging that the King is to defēd the Church to assist her by his temporall sword and Authoritie that shee bee not hindred in calling Councels and administration of the Church yea and to punish heretikes condemned by her and deliuered vp to secular power And no more doth BILSON graunt And so he denying the Prince to be head of the Church and graunting him to be only a protectour and defender is guiltie of high treason 22. D. Field lib. 5. de Eccles cap. 53. Doctour FIELD also in effect denieth this authority to the King for he distinguisheth things merelie Spirituall in this manner Either sayth he the power in these things is of order or of iurisdiction the power of order consisteth in preaching the worde in ministring Sacramēts and ordaining ministers and in these things saith he Princes haue no Authoritie at all much lesse supreme authority The power of iurisdiction standeth in prescribing lawes in hearing examining and iudging of opinion in matters of saith and things pertaining to Ecclesiasticall order and Ministerie and due performing of Gods seruice and in these the King can only by direction of the Clergie make penall and tempor all lawes for the Execution of Bishops lawes and Canons Thus he But to omitt how aptlie D. FIELD annexeth preaching to the power of order Vide Sairum lib. 4. de Censuris cap. 16. num 21 which may be exercised with licence of the Bishop by one that hath no Orders at all to omitt also how he can possiblie distinguish the powers of order ād Iurisdiction he and his Doctours denying all Caracters and making ordination nothing else but a meere deputation to such an office I auerre that D. FIELD in this contradicteth the former authority which was giuen by Parlament to King HENRIE the Eight and King EDWARD his sonne and Queene ELIZABETH his Daughter as may appeare plainlie by the actes of Parlament aboue alleadged and he maketh the King no Supreme Head of the Church but onlie an Assistant Protectour and Defendour therof as I haue shewed against D. BILSON 23. Wherfore the Catholicks of England haue iust cause to complaine of seuere dealing towards them who many of them haue bene condemned to Premuniries and cruell deathes for denying the snpremacie of the Prince in Spirituall causes of which notwithstanding the leardnest of the Ministerie make such doubt and question as we haue seene yea denie it in plaine termes For if that care had bin had of the Kings Catholick subiects which their number antiquitie and loyaltie seemed to require this question of the Supremacie should haue bene better discussed and more maturely resolued before the Ministers should haue preached it as necessarie to be beleeued and before Catholicks should haue been so seuerelie handled for denying it their own Doctours now varying so much as we haue seene about the very name and thing it self and some of the leardnest amongst them denying it as flatly as any Catholick can do 24. Remember then O Kinges Princes and Potentates of the earth what is belonging to your so high an office Psal 2. An exhortation to Princes Et nunc Reges intelligite erudimini qui iudicatis terram And now ô Kings vnderstand your office informe your selues ô you that iudge the earth what belongeth vnto you You are Iudges of the earth and Common wealth you are not to meddle with the Church which is called Regnum Coelorum Mat. 13 the Kingdome of Heauen You are Isa 49. as Esaye calleth you Nurcing Fathers but no Gouernours of the Church you are Protectours and Defendours and Assistants obliged by scepter and sword to assist her and to punish her Rebelles at her direction You are subiects no Superiours sheepe no Pastours Inferiour members no Heads and your greatest honour and safetie is to serue not to rule the Church to defend not to inuade her rightes Harken ô Princes to that holsome counsell which AZARIAS the High Priest gaue to King OZIAS 2. Paral. 26. Ioseph l. 9. Ant. cap. 11. who would be medling with the Priests office For when he being puffed vp with pride of hart tooke vppon him to offer Incense in the Temple and on the Altar of Incense AZARIAS matching his Kinglie pride with a Priestlie Zeale followed him at his heeles accompanied with fourescore Priests and
by an inuisible blowe reached him from God perished most miserably d Earon tom 7. au 561. BELLISARIVS Iustinians Generall ouer his Armie to whome he was so deare that his pourtraict was printed in the one side of Iustinians Coyne with this Title Bilisarius Romanorum decus Bellisarius the glorie of the Romans for his molestation of SILVERIVS to grarifie therby THEODORA the Empresse had for suspicion of conspiracie against IVSTINIAN his eyes pulled out was despoiled of all his dignities and forced in fine to begg e CedreÌ„ in Anna Paul Diac. li. 20. reruÌ„ Roman Baron tom 8. an 713. Anast in Vital Baro. an 668. Paul Diac. lib. 19 reruÌ„ Rom. PHILIPPICVS for his contempt of CONSTANTINE Pope and propagating of heresie was depriued of his Empire and his eyes also f CONSTANS for persecuting THEODORVS Pope and violently carying away Pope MARTIN from Rome was slaine in a bathe g Fascie Temp. in Iust 2. Martin Pol. in Iust 2. IVSTâ—NIAN the second for infringing the Eight Synod and molesting of SERGIVS Pope who refused to consent to his heresie was depriued of his Empire and besides that of his nose and tongue h Baron tom 11. an 1080. HENRIE the Fourth Emperour excommunicated and deposed by GREGORIE the seuenth as we haue seene was by his owne sonne persecuted holden in prison and at length made a miserable end out of his owne Countrie i Neubr li. 4. c. 13 Palmer 〈◊〉 in ChroÌ„ an 1189 FREDERICK the first was drowned miserablie in a riuer of Armenia for punishment of the schisme he raised against ALEXANDER Pope as our NEVBRIGENSâ—S recordeth k Fascic Temp. in Frider. 2 Matt Westm an 1245 FREDERICK the Second after he was excommunicated and deposed by INNOCENT the Fourth Pope of that name was strangled by his owne sonne and dyed without Sacraments l Geneb lib 4. Chron. anno 2294. in Bonifacio 8. PHILIP le BEL King of France after he was excommunicated and deposed by BONIFACE the Eight neuer prospered as Genebrard la FreÌ„ch man writeth And after that BONIFACIVS was taken vnawares by the deceipts which PHILIP vsed a holy Bishop said The King is glad he hath BONIFACE Pope in holde but no good thereby will happen to him and his posteritie which Prophecie saith m Genebr lib 4. Chron. anno 1315. Genebrard was shortlie after fulfilled for the King perished by reason of a Boare that rushed betwixt his horses legges three of his sonnes that raigned after him dyed one after another in a short space their Queene 's dishonoured them with their infamous adulteries and the Issue of PHILIP fayling the contention betwixt our EDWARD the third sonne of the Daughter of PHILIP le Bel and PHILIP de Valois the sonne of CHARLES de Valois PHILIP le Bel his brother arose which contention cost France verie dearely And to spare our times as God threatned by his Prophet Isai 60. that the Kingdome that shall not serue the Church shall perish as we see all Greece is lost by their heresies and schismes against the Romane Church and England Germanie and Holland and other Countries know not what punishment hangeth ouer their heads so whosoeuer shall obserue the course of times and Histories shall finde that few Princes haue long prospered who haue persecuted the Romane Church and faith or haue been by her excommunicated or deposed 26. Wherfore Kings and Princes that contemne and despise the Church remember you are Men and that your Kingdome is subiect to a higher state of the Church Feare her glaiue that striketh euen the soule and spirit And if you will raigne long and prosperouslie here imitate those Constantines Martians Theodosius Pipins Charles the Great Lewis and others who were more glorious for amplifying the Churches Immunities and Demaines then for exteÌ„ding their Empire more renowned for the Churches and Monasteries they founded theÌ„ for the Cities and Castels they builded who by obeying honouring and enriching the Church strengtned and enriched their Kingdomes and haue prospered in all their warres and battailes But I will end with S. BERNARDS Counsell which he gaue to CONRADVS King of the Romanes Bern. ep 183. ad Conrad Regem Romam Rom. 13. desiring all Christian Princes to followe it Legi quippe Omnia anima Potestatibus sublimioribus subdita sit c. Quam tamen sententiam cupio vos omnimodis moneo custodire in exhibenda reuerentia summae Apostolicae sedi I haue read indeed Let euerie soule be subiect to higher powers and he that resisteth the power resisteth the ordinance of God which sentence not withstanding I desire and by all meanes warne you ô Princes to keepe by exhibiting reuerence to the highest and Apostolicall seat CHAPTER VII Although the Pope be not direct Temporall Lord and Superiour of the world nor of any part therof by Christs expresse guift and donation but only of the patrimony of Sainct Peter giuen him by Constantine the Great and other Catholicke Princes and confirmed by the consent of the Christian world yet by the spirituall power which Christ gaue him in his predecessour S. Peter Io 21. he may dispose of temporall things and euen of Kingdomes for the good of the Church and Conseruation of her and her faith right and the manner how and in what case he can thus dispose of temporalities is explicated 1. HAuing shewed by manie Arguments in the former Chapter that the Prince neither hath any spirituall Authoritie neither can by his Temporall power entermeddle him self as a Superiour in matters Spirituall and Ecclesiasticall It remaineth that we discusse and examine whether contrarie wise the Pope haue any temporall power or can by his Spirituall power dispose of temporall things A thing I confesse odious to some Princes who can hardly brooke it that you should meddle with their Crownes and Regalities thinking their Crownes so fast sett on their Heads that none but God can plucke them of and imagining they holde their scepters so fast that none vnder God can wrest them out of their hands But yet this question is odious only to such as sett little by the Churches Authoritie or at least preferre the state before Religion and the Temporall aduancement of the Common wealth before the Spirituall good of the Church for otherwise as guiltie malefactours only crie out of the Princes lawes Tribunals good subiects embrace and reuerence them so those Princes only whose consciences accuse them of some disloyaltie towards the Church or who desire to preferre their owne wils before the Churches commandement or to extend their Empire with encroaching on her Demaines and to rule so independentlie as they may not be controlled such Princes I say can not abyde to heare of any Authoritie in the Pope or Church which may restraine them Other Kings who counte it their honour to be obedient Children of the Church and who desire not to raigne ouer their subiects but so as God and his Church
ergo he may stand in his owne defence and by warres defensiue may maintaine his possession And then to what iniuries and gatboiles the Church should expose Kings subiects and Kingdomes and consequently the whole Church who seeth not but he that is wilfullie blind and will not open his eyes so that either the Councell of Laterane was temerarious and rash to build so perilous a Decree vpon no assured but only probable opinion or she thought assuredly that the Pope had such Authoritie and then euerie obedient Child of the Church should rather follow hers then Widdringtons and some few his companions opinion For certes otherwise as it is iniustice to put one out of his land or house who hath probable right and withall possession because potior est cónditio possidentis better is the condition of him that is in possession So were it open iniustice in the Pope to depriue a King of his Crowne and Kingdome who hath probable right because it is as Widdrington saith but probable not assured that the Pope can depose him and who yet hath possession He answereth that the Church commandeth the Feast of the Conception and the Pope hath giuen authoritie to simple Priests to confirme and moreouer dispensed with Princes in the solemne vow of Religion which yet are grounded but on probable opinions But the foresaid Authour in his discussion of this Decree hath verie well shewed that such inconuenienecs follow not vpon these Decrees which are not so dangerous nor concerne not the whole Church as this decree doth but onlie particuler persons and therfore I will not actum agere 8. But here I can not but obserue how cunninglie Widdrington in his new yeares-gifte endeauoureth to make his Reader beleeue that I made this Argument against my selfe In his new yeares gift pag. 43. and 52. For wheras I out of the decree of the Generall Coūcell of Lateran which I supposed to be iust had inferred that the opinion which holdeth that the Pope can in some case depose a Prince on which this decree is grounded must needes be more then probable and no lesse then certaine else if it were but probable that the Pope can depose a Prince it were probable also that the Prince deposed had still probable Title and so being in possession should vniustly be dispossessed because better is the condition of the possessour who hath probable right VViddrington taketh it for a probable opinion only that the Pope can depose a Prince whieh I alwayes denied and disprooued and thence inferreth and as he would seeme euen by my argument and Confession that the Pope cannot without open iniustice depose a Prince Where I desire the Reader to note how I as all modest Catholickes should doe doe attribute so much to the Councelles decree that by it I prooue it to be a certaine opinion that the Pope can depose a Prince in some case else the decree had been vniust VViddrington notwitstanding this decree holdeth still that it is but a probable opinion that the Pope can depose a Prince and thence inferreth that the Pope can not iustlie depose and so is not ashamed nor afraid to confesse in effect that this decree of that so greate and Generall Councell is vniust which with what modestie he can do I report me to all modest Catholickes and to the iudgement of all iudicious Readers 9. Lastlie I will yet trie another waie to persuade these kinde of men which if they contemne Mat. 18. they can hardlie auoide that imputation of Ethnikes and Publicanes which Christ him selfe layeth on them that will not heare the Church For not onlie that which is expreslie and in actu signato defined by the Councell is to be beleeued vnder paine of heresie but also that which in actu exercito is defined I will explicate my self If the Pope especiallie with a Generall Councell decree or enact any Generall law which he commandeth to be obserued of the whole Church he doth not expresselie and in actu signato define the thing to be lawfull which he commandeth but yet he doth in actu exercito and tacitè define it to be lawfull because if he cannot erre in prescribing generall lawes to the vniuersall Church as if he could the whole Church which must obey her Chiefe Pastour should erre with him it followeth necessarily that he hath infallible assistance in enacting such lawes and consequently that it must not onlie be probable but also certainly true yea and so true that it is not onlie temeritie and rashenes but also obstinate heresie to holde that it is vnlawfull which the Pope thus commandeth Bellarm. lib 4. de Rom. Pont. cap. 5. Du Valle lib. de suprema Rom. Pont. in Ecclesiam potestate part 2. q. 7. This is the opinion of Bellarmine which he prooueth also verie solidlie The same a learned Doctour of the Sorbonnes and Chiefe Reader in Diuinitie called Du Valle holdeth and as Diuines knowe it is the common opinion though some few holde the contrarie Du Valle hath these wordes Han◠autem infallibilitatem non minùs quà m in fidei definitionibus agnoscunt omnes Catholici Doctores But this Infallibllitie no lesse then in definitions of faith all Catholick Doctours do acknowledge This both Bellarmine and he as others also prooue by many Arguments For First if the Pope could command an vnlawfull thing he should command vice for vertue and might forbid vertue as vnlawfull whence should follow that the Church which must obey her Chiefe Pastour should erre in a matter necessarie to saluation for she should imbrace vice for vertue and imbracinge that should be no more Holie Yea then the Church should erre in a matter of faith because if the Pope cōmād vice for vertue the Church which must giue eare to her Chiefe Pastour should embrace it as lawfull and consequentlie should embrace a thing against faith for as it is against faith to say or thinke that Christ is not reallie in the Blessed Sacrament so is it to say or thinke that vice is vertue which yet the Chiefe Pastour should teach in commanding and the Church should beleeue in embracing and obseruing Whence I inferre that the former decree of the Councell is a matter of faith and necessarily to be beleeued For by this decree the Pope and Councell of Lateran do absolue the subiects from obedience and fidelitie by a Generall Decree do depose the Prince from his Kingdome which if it were vniust as it must needs be if the Pope had no Authoritie the Pope and Councell should erre in a matter against faith because the Catholick faith teacheth that vertue is good vice is euill and vnlawfull yet if this decree of deposition of the Prince and absolution of his subiects from their fidelitie were against iustice the Church which must obey her Chiefe Pastour should be bound to thinke iniustice to be iustice vice to be vertue which is against faith And therfore if VViddrington notwitstanding this
per quem scandalum hoc venit Mat. 18. woe to that man by whom this scandall commeth 16. But to come to the examination of this Clause although Widdrington maketh no bones of it yet they that square all by conscience and the rule of faith and practise of the Church finde great and many difficulties not to be deuoured by any timorous conscience And first by all the Argumentes which hetherto haue beene produced it is as manifest that this Clause of the Oath wanteth Veritie which is the second companion and condition of a lawfull oath as it is euident that the Pope hath Authoritie to depose a Prince not whom soeuer but such a one in whome is iust cause of deposition to wit intollerable and Rebellious Tyrannie against the Church or some such like cause For if the Lutherans Caluinists and other heretickes who hould that a Prince who persecuteth their religion may be deposed and killed can not take this Oath vnlesse they first depose that conscience and chaunge their opinion much lesse can Catholicks who generally holde that the Pope can in some case depose Princes and dispose of their Kingdomes with out doing against their conscience 17. Widdr. disp Th. de IuraÌ„ Fidel ca. 2. sect 2. nu 3. ca. 3. sect 2. n. 3. Wheras VViddrington answereth that the thing which is sworne in this Oath is not that King IAMES is lawfull King and cannot be deposed but onlie that the partie who sweareth sincerelie acknowledgeth that he is lawfull King and cannot be deposed and so at least they who are perswaded that the Pope cannot depose Princes may with safe conscience and with out daunger of periurie sweare that they think he cannot be deposed I must tell him first that if this were the meaninge the Oath would litle auaile to the Kinges securitie Which yet the King sayth was intended by this oath by which he would distinguish betwixt Catholickes and be sure that they would stand for him though the Pope should depose him and would not out of that opinion that the Pope can depose a Prince atteÌ„pt any thing against him For although the subiect sweare that now at this present he is persuaded that the Pope can not depose a Prince yet seeing that many holde the contrarie he may after the Oath taken chaunge his minde either by conferring with the Doctours of the contrarie opinion or by reading their bookes and should not breake his former Oath he by that protesting only and swearing what then was his opinion Secondlie this is but a meere euasion because he that taketh the Oath sweareth from his hart and before God not onlie that he thinkes so but also that it is so and that most assuredlie it is so And this the verie wordes of the Oath do import which do make the swearer say that he doth sincerlie acknowledge and testifie in his Conscience and before God that King IAMES is lawfull King and that by no Authoritie he can be deposed Which meaning the Fourth Clause also confirmeth where he sweareth that the position and doctrine which holdeth that Princes excommunicated may be deposed and murthered is impious and hereticall By which manner of speech he not only sweareth what he thinketh but what absolutelie is to be houlden concerning such a doctrine and position Yea he doth not sweare at all what he thinketh as though his thinking were the immediat obiect of his oath or the thing which he sweareth but by those wordes I do trulie and sincerelie acknowiedge Professe and testifie in my conscience before God and the world he doth expresse his acte of swearing and protestation and by the ensewing wordes that our Soueraigne Lord King IAMES is lawfull and true King c. aend that the Pope neither by him selfe nor by any Authoritie of the Church or Sea of Rome or by any other meanes with any other hath any power or Authoritie to depose the King c. he expresseth the obiect of the oath and the thing sworne to wit that King IAMES is lawfull King of which no English Catholicke maketh doubt and that the Pope can not depose him Otherwise if by this clause were onlie intended that he that taketh the oath should sweare what he thinketh it should haue been thus expressed I.A.B. do trulie and sincerelie acknowledge professe and testifie in my conscience before God and the world that I thinke and am perswaded that King IAMES is lawfull King and that the Pope can not depose him And I demaund of WIDDRINGTON if the Kinge would make an oath to oblige his subiectes to sweare not that they thinke but that indeed King IAMES is lawfull King and can not be deposed how he could more plainlie haue expressed it then he hath And although WIDDRINGTON is not now afrayd to auerre Widdr. in his Newyearesgift Pag. 62.63 that one may not onlie sweare that he thinketh that the Pope can not depose a Prince but also that absolutelie he can not depose him yet who can lawfullie sweare with such asseueration that the Pope absolutely hath no such power knowing that there are so many Argumentes and so great authoritie aboue produced for the contrarie 18. Let vs cleere the matter by an example of VViddrington his owne alleadginge Widdr. Disp Th. cap. 3. sect 1. num 11. There are two opinions amongst Diuines touching the Conception of our B. Ladie The Thomists say shee was conceiued in originall sinne though by and by after sanctified euen in her mothers wombe The Scotists and others holde that shee was sanctified in the first instant of her conception and so neuer contracted originall sinne at all and this is the more common opinion and most conformable to the practise of the Church celebrating the feast of her sayed Conception though the other be not condemned but allowed Now I demaund of VViddrington who bringeth for him selfe this example whether a Thomist can sweare that our Ladie was conceiued in originall sinne against the other opinion I graunt to Widdrington that he may sweare that he thinketh so if in deed he bee of that opinion for in swearing that which he thinketh he sweareth no falsehood but he can not sweare with the former asseueration that absolutely shee was conceiued in originall sinne he knowing that so many Authours holde the conrraâ—ie who are also countenanced by the Churches practise and consequently knowing that it is verie probable that the contrarie is true if not truest The same and with more reason may I say to Widdrington in our present case VViddrington holdeth and so do some others whome he produceth but with how little reason and Authoritie we haue seene that the Pope cannot depose Princes nor dispose of any Temporall matters out of his owne patrimonie and Kingdome and so though he ought to depose that conscience and opinion yet so long as he is of that opinion he may sweare that he thinketh so and shall sweare no falsehood if in deed he thinke so But yet he
dub 4. num 12. Suar. lib. 6. defens fidei cap. 4. Estius in 2. dist 44. §. 2 vers Vtrum verò Diuines do maintaine Yea this d Disput Theol. cap. 3. sect 4 n. 3. VViddrington himselfe dareth not denie for sayth he I do not absolutely professe testifie and declare that the Ciuill Common wealth hath no power to depose a Prince c. And if Kings who were not excommunicated nor depriued by the Pope may by the Common-wealth be deposed and killed when they are intolerable Tyrants why may not the Common wealth exercize the same power ouer Tyrants excommunicated and depriued by the Pope they after excommunication and depriuation being no more Kings but priuat men 52. How then and with what conscience can any one sweare that he holdeth it in conscience for an hereticall position and doctrine to say that Princes excommunicated by the Pope may by him or any other authority be deposed or killed Yea in the examination of the second Clause †Supra nu 14. seqq I haue alleaged Titles out of Victoria of iust warre which a forraine Prince may make against the true Prince in fauour of Religion and Innocencie which Titles are at least probable and at least are in no parte of scripture nor Councell condemned as vnlawfull and impious or hereticall I demaund then how VViddrington who holdeth it probable that the Common wealth may depose a Tyrant and that the Pope may commaūd the Common wealth so to do with a timorous conscience or with any conscience at all can sweare that the Prince excommunicated can in no case and by no authoritie nor for no Tyrannie be deposed or killed yea that it is an hereticall and damnable position to teach it so many teaching it whose doctrine was neuer condemned If Widdringtons conscience can disgest this what can it not disgest But VVIDDRINGTON as he that will make good that which can hardlie be auerred must needes doe hath deuised yet two answeres 53. Pag. 43. 52. 103. The first which hee giueth in his New-yeares-guifte is in effect this It is but a probable opinion that the Pope can depose a Prince and so after the Sentence of deposition or depriuatiō the Prince deposed hath probable right and Title and so being in Possession the Pope cannot iustlie depose him because better is the condition of the Possessour Wherefore as it is lawfull to sweare that it is hereticall to say that a man may steale or kill his neightbour by priuate Authoritie and not in his owne defence or thrust him out of his owne howse so it is as lawfull to sweare that it is heresie to say that the Pope may depose a Prince it being open Iniustice to dispossesse him who hath probable right and Title And if you obiect that it is not against any definitiō of Church or Councell to say that the Pope can depose a Prince and so cannot bee hereticall hee answereth that it is against Scripture which forbiddeth iniustice and that this is sufficiēt to make the assertiō heresie which affirmeth it lawfull But to omit that it is the manner of heretiques to square all by Scripture and not by the Churches definitiō this answeare first supposeth it to be an opinion onlie probable that the Pope can depose a Prince and yet aboue I haue prooued it no lesse then certayne by manie Arguments and by this in particular that if it were but probable the Decree of the Councell of Laterane and the facts of manie holie Popes who haue deposed Princes should bee all vniust which with what modestie Widdr. can graunt I reporte mee to all modest Catholickes And if it bee certaine that the Pope can depose a Prince then it is not probable that the Prince deposed hath probable right but rather it is certaine he hath not and so Possession without probable Title being not sufficient for that euen theeues haue such possession it followeth that the Pope may depose a Prince without all iniustice and so it cannot bee an heresie to teach that the Pope can depose a Prince and consequentlie that position can not bee abiured as heresie Secondlie the power to depose and the exercise of this power being two things as aboue wee haue seen in so much that one may haue power and yet can not lawfullie exercise it nor some tymes validlie and this clause of the oath not cōmaūding onlie to sweare that the Pope can not lawfullie depose but absolutlie that hee can not depose how can Widdrington without remorse sweare absolutelie that it is an heresie to say that the Pope cā depose a Prince 54. His second answeare which he hath in his Theologicall disputation Disp Th. c. 5. n. 28 Newyearesguifte pag. 105. as also in his Newyeares-guifte is this to witt that the aduerbe sicut as may heere onlie signifie a similitude and not equallitie or identitie and so the sense is I doe from my heart abhorre detest and abiure as impious and hereticall that is not as a positiō with is heresie but which hath such affiniitie or similitude with heresie and errour that the Pope might declare it heresie if hee would As saith hee if one should say I detest him as a deuill I loue him as my brother he doth not therefore affirme him to be truelie a deuill or trulie his Brother And when S. GREGORIE saith Lib. 1 ep 24. that he receaued the 4. Generall Councells as the 4. Gospells and when Christe said Marc. 15. Be you perfitt as your heauenlie father is perfitt S. GREGORIE did not receiue those Councells as trulie scripture nor did Christ Counsell vs to bee trulie as perfitt as our heauenlie father But first this Sillie answere sheweth to what Shifts VViddrington is driuen For first the King and Parlament doe hold it as a position truelie hereticall that the Pope can depriue or that the Subiects can depose kill him whom the Pope depriueth and so it is most like that in this Clause they intend that the swearer should abiure that position as truelie hereticall Secondlie those protesting execrating and thundring wordes I doe further sweare that I doe from my heart abhorre detest and abiure as impious hereticall this dānable doctrine and positiō c. doe argue that the swearer detesteth that position as in deede hereticall impious and damnable otherwise if after so great wordes of abiuration hee should abiure it onlie as approching or something like to heresie wee might say parturiunt montes nascetur ridiculus mus neither are VViddringtons examples to the purpose because it being euident that hee whom wee detest as a deuill can not be trulie a deuill and that hee whom wee loue as our brother can not bee our true brother it must needes signifie onlie similitude not equalitie but seing that it is not euident in terminis as the former positions are that that position can not bee heresie and that the Authours of the oathe doe hold it for heresie it followeth
vs And seing that the end of all lawfull societies is not only temporall felicitie but also the seruice and worship of God for we are not only created to speculate the starres as Anaxagoras imagined but also to knowe the Creatour of all and to adore him I will go a step further and will not feare to auerre that not only Ciuill Authoritie but also some Religion and worship of God proceedeth from the Inclination and propension of Nature 2. Certes we are led hy the light of reason to the knowledge of a Godhead and Diuinitie For who is hee that looking vpon this admirable peece of worke which we call the world thinkes not by and by of a God that created it If as S. Orat. de Theol. GREGORIE Nazianzen sayth Qui Citharam contemplatur tametsi Citharaedum non videat nihilominus affirmaret accuratâ mentis intelligentiâ mysticum instrumentum illud fuisse concinnatum who so behouldeth an harpe although he se not the harper will yet affirme that that mystical instrument was made and tuned by an exquisite vnderstanding of the minde If as Cicero sayth he that had seene Archimedes spheare which imitated the Celestial globes and represented all their diuers motions could not but thinke of some cunning and and ingenious Mathematician or Astrologer that composed or deuised it How can man essentiallie reasonable be so deuoyd of reason as to thinke that the whole spheare and globe of the world in which he seeth so great order in so great varietie of thinges was composed and effected by chance or of it self appeared in such goodlie order and not of one who is aboue the ranke of Creatures which is God Wherfore all Fathers and Diuines affirme that by the light of Nature euery one that will not wilfullie be blind as Diagoras and Protagoras surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were may discouer a Godhead S. Orat. 2. de Theol. quae est 34. GREGORIE Nazianzen expressely affirmeth that not only the lawe of Nature but also euen our eyes do bring vs to the knowledge of God VVhich point the wise man touchinge sayeth Sap. 13. A magnitudine enim speciei creaturae cognoscibiliter poterat Creator omnium videri For by the greatnes of the beautie and of the creature the Creatour of them may be seen to bee known therby Rom. 1. To whom also S. PAVL subscribeth in these wordes Inuisibilia enim ipsius à creatura mundi per ea quae facta sunt intellecta conspiciuntur c. For his inuisible things from the creation of the world are seen being vnderstood by those thinges that are made c. 3. And if by naturall reason we may discouer a Godhead the same reason will teach vs that a Religion is necessarie by which this Godhead should be worshipped VVhence it is that Lactantius sayth Lib. 7. de diu Inst cap. 6. Idcirco mundus factus est vt nascamur ideo nascimur vt cognoscamus factorem mundi ac nostri Deum Ideo agnoscimus vt colamus ideo colimus vt Immortalitatem pro mercede laborum capiamus Therefore the world was made that wee might be borne therfore wee are borne that wee may acknowledge the maker of the world and of our selues God therfore wee acknowledge him that wee may worship him therfore wee worship him that we may receaue a reward for our labours And certes there is such a necessarie connexion betwixt God and Religion supposing that there be any creature that can worship him as only men and Angels can that if you graūt a God you must needes graūt that he is to be worshipped For by God we vnderstand the most noble and excellent thing that is and Which by creation hath a greater superioritie ouer vs then our Parentes haue by generation and seing that honour and worship is due to excellencie and superioritie supreame honour which is Religion must needes be due to God who hath supreme excellencie and superioritie And it is so deepely imprinted in vs that there is a God and that he is to be worshipped that as Cicero sayeth Nulla gens est tam fera Cicero de nat Deor. nulla tam immanis cuius mentem non imbuerit Deorum colendorum opinio No nation so barbarous none so fierce and cruell Plut aduersus Coloton whose minde hath not been imbued with an opinion of the Gods and that worship is due vnto them VVhereto Plutarch addeth That you shall sooner finde Cities without walles Iawes letters coynes then without Temples and worship of God or Gods Yea sayth Cicero Orat. 5. in Verrē Omnes Religione mouentur Deos Patrios quos à maioribus acceperunt colendos sibi diligenter retinendos arbitr antur All are moued with Religion and do thinke that they must worship and keepe diligentlie their Countrie Gods whom they haue receaued from their Ancestours And although many haue missed in the right God whom they should haue worshipped yet therby they shewed their naturall inclination to Religion because from the Instinct they had from Nature to the worship of the true God by true Religion proceeded their manifould superstitions and Idolatries to which they would neuer haue beene so obstinatelie addicted had they not imagined in them true worship and true Religion 4. Wherfore as by the naturall Inclination that men haue to liue in societie I haue prooued in the former chapter that there is a Ciuill power by which they may gouerne them selues in societie so by the naturall inclination by which men are no lesse prone to honour and worship a Godhead I may prooue that there is a kind of Ecclesiasticall power which is de Iure Naturae by which they might gouerne them selues in matters pertaining to Gods worship prescribe Ceremonies and the manner how God should be honoured else God and Nature in vaine had inclined men to honour God in societie And so although God had left vs to Nature and had not ordained vs to Grace or Glorie yet in all lawfull societies there had beene two Powers the one Ciuill Vide Victoria Relect. de potest Eccles which should haue prescribed lawes tending to Motall Iustice and conseruation of the people in their temporall states The other Ecclesiasticall prescribing lawes and Ceremonies for the worship of God And in this case these Powers had beene distinguished in respect of their diuers actes and endes and should most commodiouslie haue beene committed to diuers persons or Magistrates and Priests but then the Ecclesiasticall power had not had the power to exercise any supernaturall Actes being not ordained in that case to a supernaturall end and proceeding only from Nature and naturall inclination as is declared But if we dispute not of that which might haue beene but that which is then we must confesse that all Ecclesiasticall Power which is now vnder the lawe of Christ and was heretofore vnder the law of Moyses proceedeth from God his positiue ordinance Institution and constitution For
haue saied of the knowen respect the Kings of England euer before bare to the Pope and the Apostolicall Sea 14. Seuenthlis I prooue this by the ancient Ceremonies of kissing the Popes feete and other Homage which no good Christian though a King or Emperour hath euer disdained fulfilling therein the prophecie of Esay Quam speciosi pedes Euangelizantis pacem How beautifull are the feet of him that Euangelizeth and preacheth peace Esay 52. And following therin the example of the three Kinges Matt. 2. who adored Christ and of the prime Christians who brought the price of their Lands to the feet of the Apostles Act. 4. 5. Act. 10. Phocius in Nomo con Cap. Constantinus dist 96. Naucler lib. 2. gener 18. Blond li. 10. Mart. Polonus Platina in Steph. 2. S. Ansel Luc li. 1. Collecta Plat. in Adria 1. Baro. to 12. anno 1130. Platina in Eugenio IV. and of Cornelius that fell at Peeters feet CONSTANTINE the Great Greater for his humilitie then for the greatnes of his victories and Emperie honoured the Pope as his Pastour and superiour and bestowed great temporall honour and Regalities vpon him IVSTINIAN the Great in the yeare 535. adored AGAPETVS Pope IVSTINIAN the second crouching to Pope CONSTANTINES the first feete embraced him King PIPIN going to meete Pope STEEVEN who was going to him into France for helpe kissed his feet and ledd his horse by the bridle into the Court and pallace CHARLES the Great would not be hindred by Pope ADRIAN the first from kissing his feet as Platina writeth LEWIS King of France and HENRIE the second King of England kissed humblie the feet of INNOCENT the second SIGISMVND the Emperour in the Councell of Constance worshipped Pope MARTIN prostrate vpon the ground ALBERT Emperour of the West and IOANNES PALEOLOGVS Emperour of the East vsed the same submission to EVGENIVS the fourth in the Councell of Florence 15. By this which hath bene said who is of so little insight that seeth not how Princes are and ought to be subiect vnto the chiefe Bishop and highest visible Pastour of the Church which if Princes also could see as their conceipt of their owne Authoritie many times hindreth them from seeing they would not encroach vpon the Church as they doe they would not contemne her lawes but honour them as Oracles they would not despise the Churches Pastours but would as the auncient Christian Princes were wont to do honour them aboue all terrene Potentates 16. And would to God our noble soueraigne King IAMES had bene trained vp in the schoole of Christs Catholike Church in which our ancient Kings his Predecessours learned their dutie towards the Pope that rare and deepe iudgement of his would neuer haue permitted him to thinke a Temporall King as great as the Pope In praf monitor pag. 5. to whom his Predecessours subiected their persons Kingdomes Crowns and Scepters it would neuer haue sunke into his learned head that the Pope should be Antichrist and consequentlie all his Predecessours the Kings of England yea of Christendome so wise so pious so warlike so victorious worshippers and fauourers of Antichrist he would neuer haue incited the Emperour and Christian Princcs In praef monitor to curbe him restraine him and to diminish that his Authoritie which not they but Christ gaue him by which he hath put the crowne vpon many an Emperour and Kings head by which all Christian Kinges and their Kingdomes haue bene maintayned in Religion wealth and prosperitie against which Authoritie no temporall stares haue long preuailed but like waues against the Rocke by persecuting it haue wasted and ruined them selues which Authoritie was not giuen him ex prima intentione to take away temporall Kingdomes from any vnlesse by euill comportement they make them selues vnworthie of all rule and humane societie but rather to conserue them and to adde vnto them a new Crowne and Kingdome of Heauen for non eripit mortalia qui regna dat Coelestia he that giueth to man heauenlie thinges goeth not about to take away from him those that be earthlie Imploie then ô noble soueraine your rare witt power and force to defend and protect this Authoritie not to impugne it shew your self worthie that Title of a Defendour of the faith which was giuen to your Predecessours by the Sea Apostolick not for impugning but for defending her faith and Authoritie Seeke not to sacke and rase that Citie which is built vpon a Rocke Thinke not to preuaile against that Church against which all the persecutions schismes and heresies that haue beene raised against her no nor the forces or gates of Hell could hetherto or shall euer here after preuaile Seeke not to sinke the shippe which PETER ruleth and at whose sterne CHRIST him self sitteth It may be by Gods permission tossed with windes waues and Tempests but it can neuer be drowned for as Pope GREGORIE the ninthe once tould an Emperour that thought by humane force and policie to sincke her Cuspinianus in Frederice Niteris incassum nauem submergere PETRI Fluctuat at nunquam mergitur illa ratis Thou striu'st in vaine S. PEETERS ship to sinke Floate may it well to drown it neuer thinke CHAPTER VI. That Princes Kings yea Emperours haue no authority to gouerne the Church or to make Ecclesiasticall lawes neither to be accounted heads or Superiours but subiects of the Church though protectours and defendours and therefore are modestly admonished of their duty and office 1. ALmightie God as he hath instituted two powers terrene and spirituall Ciuill and Ecclesiasticall and hath distinguished them in Natures obiects functions ends so to auoid confusion he hath placed them in diuers subiects The terrene power he hath giuen to Princes and Magistrates the spirituall and Ecclesiasticall to Priests Prelats and Pastours as aboue we haue seene For although there be no such naturall repugnancie but that these powers may consort in one Ep. 126. ad Euag. and the selfe same person for as S. HIEROME sayth in the law of Nature the first begotten of euerie familie were Priests and Temporall Lords Melchisedech also and Moyses and the Machabâ—et were Priests and Princes yet it is most conuenient that these two powers should be separated the King and Prince by reason of his warres and Temporall Affaires wherwith he is intangled being not so apt to menage matters of the Church and Religion the Prelate and Pastour being by office obliged to attend to diuine matters from which the menaging of common wealthes affaires would much distract him And therfore as the Church came to greater perfection Num. 27. so were these offices giuen to distinct officers For IOSVE was made Captaine and Commander in Temporall things 2. Paralip 19. ELEAZAR was the High Priest and chiefe in matters of the Church AMARIAS the High Priest commanded in his quae ad Deum pertinent in matters pertaining to God and ZABADIAS was deputed to the gouernment of those thinges that
pag. 90. VVhat sayth our learned Country man Doctour SANDERS yf the Bishop should see a souldiour running through the streets with his sword drawn readie to kill euerie one that meeteth him might not the Bishop command some to take his sword from him for the defence of the people and especiallie the Clergie if he may giue one commission to take the sword in such a case from the souldiour why might he not take it from the Captaine yea Prince and Emperour 2.2 q. 10 art 10. Hence it is that the Angelicall Doctour S. Thomas sayth that the Church may free Christians from subiection to Pagan Princes and take from the Princes their Prelacie and Dominion ouer them Yea he sayth that the Church may though she vse not so to do free also Christians subiect to Pagan Princes though the Princes be not subiect temporallie to the Church 6. Secondlie hence I gather The secōd sequel that the Church may make not onlie defensiue but also offensiue warre against any other Prince or Common wealth that shall notably molest or persecute her or invade her Ecclesiasticall right For the Church is an absolute Common wealth subiect at least in Spirituall matters to no other Wherfore as England if it were notably wronged by France might wage warre euen offensiue against it and might not onlie defend it selfe from present wrong but might reuenge it self also of iniuries past so may the Church make warre euen offensiue against both Christians and Pagans for maintenance of her right for although Pagans by reason that they are not baptized and so not subiect to the Church can not be excommunicated or otherwise Spiritually punished by her as rebellious Christians may yet they may be temporally punished by temporall warre in regard that they are subiects as much as is required to inflict temporall punishments ratione delicti by reason of the wronge For so France is not now subiect to England and yet if it should wrong England notably England might punish it by temporall warre because it is subiect at least in this respect ratione delicti by reason of the offence and wrong offred And if the Church may wage warre offensiue against Pagan Persecutors whome she cannot punish Spiritually much more may she against Christian persecutours and Spirituall Tyrants that inuade her right and persecute her faith else she were not an absolute Common wealth nor had not sufficient Authoritie to defend and maintaine her state The sequel 7. Thirdlie If one absolute and independent Common wealth may wage warre defensiue and offensiue against another which is iniurious though otherwise not subiect much more may the Church against the Ciuill Common wealth seing that this is an inferiour state and truly subiect in Spirituall matters For if when two absolute and indepēdent Common wealthes are opposite that which is nocent and offereth wrong must yeeld to that which is innocēt and endureth wrong though otherwise it be neither subiect nor subordinate much more when the Ciuill Common wealth is opposite to the Church and that offreth wrong this receaueth ought the Ciuill Common wealth to yeeld to this it being not altogether absolute but subordinate and subiect therunto 8. But our Aduersaries obiect that the Church hath no Temporall An obiection but only a Spirituall sword and so can onlie excommunicate and inflict Censures but can neither defend nor offend by Temporall armes but rather when her Spirituall sword will not suffice she must haue patience hauing no other weapons to vse And to this purpose they cite those wordes of S. PAVL 2. Cor. 10 The weapons of our warfare are not carnall and those also of the same Apostle 2. Tim. 2 No man being a souldiour to God intangleth him selfe with secular businesses Yea they vrge euen these wordes of our Sauyour Mat. 26. Retourne thy sword into his place And they tell vs plainlie that the Church that is Ca. Clerici c quicun que 20. qu. 8. cap. cos qui 20. q. 3. The Answer Clergie men are forbidden by her own Canōs to make warre To this I haue an easie answer yea many answers First I answer that the ordinarie weapons of the Church are spirituall but when they will not serue for her defence in some cases she may vse temporall armes Secondlie I answer that the Church hath none but Spirituall armes that is spirituall power but by this power she can not only punish Spiritually but also Temporally and by it she can not only dispose of spirituall goods but euen of the Temporall when it is necessarie to conserue the faith and authoritie of the Church Thirdly to answer distinctly to euerie parcell of the obiection I say that the first place is vnderstood of the spirituall power of the Church which is not Temporall nor carnall but spirituall but as this power directlie and ordinarilie medleth only with spirituall matters and pumshments so indirectly and in some cases for the necessarie defence of the Church it can command the Temporall glaiue and handle it also when Princes at her commandement will not vse it to her end The other place forbiddeth only Clergie men to be to much sollicitous and studious about Temporall affaires The third place only forbiddeth to vse the sword for reuenge and by priuat authoritie And therfore after CHRIST had bidden S. PETER put vp his sword 1. Pet. 2. he addeth that all that take the sword shall perish with the sword which must needs be vnderstood of priuat men who indeed take it but receaue it not from authoritie For the Magistrate who receaueth the sword from the Prince may and must vse the same for the punishment of malefactours As for the alleaged Canons which forbid Priests and Religious to goe to warre I graunt that ordinarily they must not goe to warfare because it is not beseeming their function and is for that cause forbidden but yet by dispensation of the Chiefe Pastour they may D. Th. 2.2 qu. 40. a. 2. ad 3 Caietan ibidem Bannes ibid. dub 2. cou 2. dub 3 con 1. Couar Relect. in Clement Furiosus p. 2. §. 3. n. 2. and in case of great necessitie as if otherwise the Common wealth could not be defended they may and must euen without dispensation because to this they are bound by the law of Nature frō which the law of the Church doth not derogate no more then Grace doth from Nature as all Diuines do auouch If Priests then may fight and vse their temporall sword and armes for the necessarie conseruation of the Common wealth much more may they for the defence of the Church 9. And certes if the Church could not do this in such case of necessitie CHRIST had not sufficiently prouided for her nor giuen her that Authoritie which is requisite to euerie absolute Common wealth For what if Turkes and infidels should inuade the Church ruine her Temples and Monasteries despoile her of her Bishopricks and benefices
force her subiects to Idolatrie and superstition hinder by violence preaching administration of Sacraments and all practize of Religion what should the Church do excommunicate these persecutours she cannot hauing no Spirituall power ouer them they being not incorporated to the Church by baptisme And if she could Psal 63. they would contemne all such weapons tanquam sagittas paruulorum as the arrowes of children What then must the Church stand still and let the cruell persecutour do his worst must she expose her selfe and her subiects to theire mercie that haue no mercie Cerres if in that case she might not take armes she were the vnablest and worst prouided Common wealth that euer was And what if the hereticks Vide Baron an Christi 348. Victorem Vticen de Persec Wandalica who commonlie are more cruell than Pagans as the crueltie of the Arrians and euen of Protestants and Puritans in France the low Countries and our Iland also beareth to euident witnesse would vse the like or greater crueltie and Tyrannie against the Church and the true faithfull people therof VVhat defensiue Armour hath CHRIST giuen her Excommunication you will say or other spirituall censures But what if they also as commonly they do would contemne all such armes and weapons How shall the Church conserue her selfe and withstand their crueltie should she expose her throate and brest to the Tyrants sword her selfe and her subiects to his crueltie should she permitt Sacraments and preaching to be forbidden all exercise of Religion to be hindered and in lieu therof all abomination to be set vp and promoted You will say that after she hath threatned Gods Iudgments vsed her spirituall Armes and weapons she hath no more to do hauing no Temporall Armes to vse and so must commit all to God But then say I that CHRIST who was incarnate and liued and dyed for the Church had not sufficiently prouided for her defence And they that say she can only haue accesse in that case to God are like to those Philosophers who deny all power to second causes to produce substantiall formes and effects and make God the onlie Authour But as these Philosophers are hissed out of the schooles because since God created all at the beginning he doth nothing in Nature but by second causes so I say that VViddrington and others who deny the Church all power to defend her selfe are vnnaturall Children yea mercilesse and cruell enemies in remitting her to God only who though he alwayes heare our praiers and petitions yet doth not alwaies graunt them VVherefore wee must finde out a sword and an ordinarie second cause which may in this case defend the Church and this is no other then her Spirituall power by which as aboue is declared she can dispose of Temporall goods and Kingdomes for the necessarie conseruation of the spirituall good For the better declaration wherof I demaund of our Protestantes in England if his Maiestie should turne Catholick and consequently should put the ministers out of office persecute them with sword and fier what would they doe They would perchaunce excommunicate him but what if he contemned such excommunication as iustlie he might they being no true Bishops what would they doe Trulie if a man may guesse by that they teach and haue practized in Scotland England FraÌ„ce Germanie the low countries they would trust more to their sword then their word as we shall see herafter that they haue done in the like case 10. In disp Theol. c. 3. n. 21. sect 1. An obiection of Widdr. But Widdrington taxing the learned Suarez sayth that if because the Church is an absolute Common wealth and consequently hath sufficient Authoritie to defend her selfe we may inferre that she may vse not only Spirituall but also Temporall armes wee must inferre also that God must giue the Church not only Authoritie to depose Princes but also force and meanes to execute the sentence of her deposition The Answer which yet wee see she alwayes hath not I answer that it is not necessarie that God should alwayes giue execution to matters for the King and Common wealth cannot alwaies actually suppresse Rebelles and vanquish enemies but yet as if the King or Common wealth had not authoritie to defend it selfe by defensiue and offensiue weapons neither he nor the Common wealth were sufficiently by God and Nature furnished or prouided for so if Christ had not giuen his Church power and Authoritie to defend and conserue her self by Temporall armes when the spirituall glaiue will not serue he had not prouided sufficiently for her neither had she had the Authoritie which is due to an absolute Common wealth And although God hath promised to protect his Church to the end as he promised to defend the Synagogue and to continue the Kingdome to Dauids posteritie yet he vseth second causes for the execution and performance of his sayed promise And therfore as not withstanding his promise the Iewes and Dauid vsed humane meanes as warres and such like for their conseruation so may the Church when her spirituall power is contemned 11. But although as this Argument prooueth the Church may vse Temporall armes in case of necessitie yet it is not so conuenient that she should do it by her selfe immediately but rather by the hand of the Prince when she can induce him to vndertake her cause and defence and for that cause though she vseth to deliuer hereticks brachio seculari to the secular arme and power yet she vseth not to punish them her selfe not for that she cannot but because it is not conuenient she should but only when Temporall Princes will not do that office for her Lib 4. de consider cap. 3. Ioan. 10. Mar. 26. whereupon S. BERNARD alluding to those wordes of Christ Conuerte gladium tuum in vaginam as he auerreth the power of handling the Temporall sword so he saith it is not conuenient for the Pastour to vse it but only to command it For thus he speaketh to Pope EVGENIVS the third Quid tu denuò gladium vsurpare tentas c. VVhat dost thou goe about to take to thy selfe againe that sword which once thou wast commanded to put vp in to the sheath VVhich yet whosoeuer denyeth to be thine doth not seeme to mee to haue sufficientlie attended to the word of out Lord who sayd Put vp thy sword into the scabbart It is thyne therfore perchance at thy becke though not by thy hand to be drawne otherwise if it did not any wise pertaine vnto thee when the Apostles sayd Behold two swords here our Lord would not haue answered It is enough but It is to much Therfore both the spirituall and materiall sword is the Churches but that is to be vsed for the Church this also of the Church Orat. in Auxent quae extat lib. 5. â—p eius post epist 32. that by the hand of the Priest this by the hand of the soulâ—iour but yet at the becke of the
Church but by the Magistrate I must tell him that if the Magistrate may punish Hereticks much more may the Church because the Magistrate and Prince as he is not to iudge which is heresie so it pertaines not to him to punish Hereticks Vide Suarâ—z lib. 4. de legibus cap. 11. heresie being a crime which pertaineth to the Ecclesiasticall not to the Temporall Court and therfore that Princes by their lawes do decree punishments against hereticks they do it by commission from the Church which is the cause why the Church first deliuereth them vp to secular power whence followeth that the Church who giueth Authoritie to Princes to punish Hereticks may do it her selfe when they are wanting in their office which also all the Arguments alleadged do conuince And Widdrington cannot denie Ca. ad ab solendum cap. vergentis c. ExcoÌ„municamus ca. fin de haereticis 15. q. 6. ca. not Sanctorum that the Church doth deliuer vp Hereticks to secular power which is a temporall punishment as also that she casteth them into prison confifcateth their goods makes them infamous vncapable of new secular offices and of the right and lawfull execution of the olde makes them vnable to make their last will or to succeed by Testament yea and that by her decrees they be excommunicated and consequentlie depriued of all Ciuill societie which are in like sort Temporall punishments Moreouer it cannot be denied but that the Councell of Trent sess 25. cap. 3. Commaundeth Ecclesiastical iudges not to vse Censures but when there is vrgent cause and in lieu therof to condemne malefactours to pecuniarie mulctes 3. And if the Church can thus punish ordinarie Christians temporallie she may inflict Temporall punishments vpon Kinges because although Kings as Kings are superiours to their subiectes yet as Christians and Christian Kinges also they are as subiect to the Church as others because as aboue I haue declared the reasoÌ„ why other Christians are subiect to the Church and her visible Head and Pastour is because they are incorporated to the Church and made members therof by baptisme and consequentlie subiect to the whole bodie and head but Kinges and Emperours are as well incorporated as other Christians being as well baptized and signed with as good and as vndefaceable a caracter of baptisme ergo they are as subiect And then say I If they be as subiect they may by the Churches authoritie be punished aswell as others and not only spirituallie but also temporallie as others may if once it be graunted that hereticall and rebellious Princes may be punished by the Chiefe Pastour by lesser penalties as coÌ„fiscations of goods infamie exile such like punishments which are inflicted on all obstinate hereticks then I shall easilie inferre that they may by the Church be depriued also of their Kingdomes that depriuation being a temporall punishment so of the same order with the others And though it be greater then many others yet why may it not be inflicted for an enormious rebellion or iniurie against the Church This I say to prooue that Princes by the Church may be punished temporallie though the Church alwayes beareth and ought to beare that respect to Princes that she will not vse teÌ„porall punishmeÌ„ts against Princes no nor any punishment at all but only when holsome admonition will not serue and the Church is much interessed CHAPTER XI The same power of the Pope ouer Princes is prooued by authority of Generall Councells out of which are gathered for the same authority euident and conuincing arguments 1. THe Authoritie of a Generall Councell confirmed by the Pope quoad nos in respect of vs to whom a Councell is better knowen then Scripture though in it selfe not of so great credit as Scripture is the greatest in earth and vnder the cope of Heauen For if a Councell especiallie Generall confirmed by the Chiefe Pastour Act. 15. notwithstanding that it representeth the whole Church containeth all the Chiefe Pastours of the Church and hath in it assembled all the learning wisdome Authoritie and sanctitie yea the holy Ghost for directour may erre who cannot erre And after such Authoritie reiected whome shall we finde of greater Authoritie for interpreting Scripture deciding controuersies clearing doubts and difficulties and enacting holsome lawes Mat. 18. Christs bids vs holde him for no better then an Ethnike and Publican who will not heare the Church and where or when doth the Church more expreslie deliuer her mind or teach with more Authoritie or command with more right to be obeyed then in a Generall Councell â—â—au 14. 16. And if in any place or coÌ„munitie the holie Ghost presideth as certes Christ promised his Holy spirit to his Church and the Apostles and their Successours no doubt in a Generall Councell he teacheth all veritie Act. 15. Hence it is that S. PETER and the Councell holden at Hierusalem sayth Visum est spiritui sancto nobis 1. Tim. 3. It hath seemed good to the Holie Ghost and vs. And if the Church be euer the Pillar of truth it is in a Generall Councell If euer Christ fulfilleth his promise to be there where two or three are gathered together in his name Athan. in epist de Synodie Arim. Seleue. he fulfilleth it in a Generall Councell Wherefore ATHANASIVS calleth the decree of the Councell of NICE Sententiam Apostolicam An Apostolicall sentence and in another place he marueiles how any dare make any doubte Epist ad Epict. Ambros li. 5. epist 32. Aug. ep 162. 118. or moue any question concerning any matters decided in that Councell S. AMBROSE did giue such credit to it that he sayd neither death nor sword should separate him from that Authoritie S. AVGVSTINE calleth the sentence of a Generall Councell the last sentence from which is no appeale and saith that the Authoritie of Councels in the Church is saluberrima most holesome Ciril in dial 1. S. CIRILL of Alexandria calles a Generall Councell Basim immobile fundameÌ„tum Gregor epist 28. A ground and immoueable foundation S. GREGORIE the Great honoured the foure first Generall Councels to which the Councell of Trent is equall in Authoritie coÌ„sisting of as lawfull Bishops as the foure Ghospelles to wit for their infallibilitie This I thought good to premise because Widdrington and others seeme not to giue that respect to Councels as the Authoritie of them requireth Let vs now see what the Councels say of this matter in hand and then let me see the face that dareth face out so great Authoritie 2. And first let vs see what the Generall CouÌ„cell of LateraÌ„ held in the yeare of our Lord 1215. vnder INNOCENTIVS the third determineth in this matter Surius praefat in hoc Conc. Platina in Innocentie 3. No man sayth Laurentius Surius in his Preface to this Councell can doubt of the Authoritie and generalitie of this Councell because in it were handled matters of ReligioÌ„ determined
prison sayd he would not take the oath for the Bishopricke of London and two others of them Mr. Drurie and Mr. Cadwallader suffred death rather then they would take the oath VViddrington hath no more reason to alleage them now for the oath then I may haue to alleage now VViddrington against the oath because once he stood against it If WIDDRINGTON say they should not haue chauÌ„ged their opinion I must tell him that they had more reason to chauÌ„ge their opinion vpon their Chiefe Pastours commandement then VViddrington hath to chaunge his opinion against his Chiefe Pastours commandement This I say supposing they had once been of that opinion as they Protest they neuer were and therfore in their Protestation alleaged by VViddrington do giue the Pope as much authoritie as S. Peter had and professe that their intentions were not in any wise to diminish his authoritie Secondly I auswer that towardes the end of Queene Elizabethes raigne it was signified to certain Priestes theÌ„ being in London that the Queenes Maiestie was then so well affected to her Catholicke subiectes that she profered theÌ„ free vse of Religion prouided that she might haue securitie giuen for their fidelitie of which by reason of Pius Quintus sentence of Excommunication and deposition pronounced against her she seemed to stand in feare These 13. Reuerend Priestes easilie induced to beleeue that which they so much desired and fearefull not to giue way to so great a good pretended to English Catholickes were content to make that Protestation which Widdrington setteth downe Disput Theol. cap. 3. sec 3. â—um 11. by which they protest that they acknowledge her to haue as full Authoritie power and Soneraigntie ouer vs and ouer all the snbiectes in the Realme as any her Highenesse Predecessours had And wheras Widdrington maketh this inference ergo to make this their fact and Protestation lawfull they must needes deny that the Pope had authoritie to depose Queene Elizabeth I deny that his consequence and that for manie reasons For first although I will not be so bolde as to examine whether Pius Quintus had iust cause to depose Queene Elizabeth but rather suppose he had nor whether the 13. Priestes thought or might iustlie thinke that he had no iust cause yet the Pope may haue Authoritie to excommunicate and depose and yet if there want iust cause his sentence shall be inualid and of no force And so it followeth not the 13. Priestes acknowledged the Queene lawfull Queene after the sentence of deposition ergo they thought the Pope could not depose her because the sentence might be inualid not for want of Authoritie in the Pope but for want of iust cause in the Queene Disput Theol. cap. 10. So WIDDRINGTON affirmeth that the Catholickes of England may take the oath notwithstaÌ„ding the Popes commandement to the contrarie and if one should thence inferre ergo he thinketh the Pope hath no Authoritie to coÌ„maund he would deny the ConsequeÌ„ce and say that the commandement wanteth force to oblige not for want of Authoritie but by reason that it proceedeth from ill information So in the same Chapter he confesseth that the Archpriest hath power to take from the Priestes who holde the oath to be lawfull their faculties and yet if he should he would say they were not taken away not for wante of power but for want of iust cause So Father Personnes alleaged by Widdrington sayth Disput Theol. cap. 10. sec 2. n. 54. Si enim quaestio esset de facto c. for if the question were of facte as this is of the 13. Ptiestes to wit whether the Pope in this or that case can depose or excommunicate this or that Prince vpon these or these causes or whether the former Popes haue done rightin this or otherwise then some of these reasons which you affirme are alleaged by your frindes might be admitted into consideration whether it would be to aedification or destruction whether it would bringe with it commoditie or discommoditie whether it would be profitable or hurtfull or whether there were causes sufficient or not for no man defendeth that the Pope can depose without iust cause or whether due admonition of which in your letters there is mention hath been made Thirdlie suppose the sentence of Pius Quintus where valid and iust as the contrarie is not easilie to be thought of a man of such Authoritie and sanctitie and consequentlie that the Queene was iustlie and trulie deposed yet the 13. Priestes might promisse to obey her in Temporall and lawfull matters because they might thinke that the Queene would notwithstanding the sentence still raigne and gouerne and would persecute with losse of goods libertie and liues all those that would not obey her and seing that such domages excuse from the sentence of excommunication and giue leaue to communicate with the Prince excommunicated and to obey him in all lawfull matters the 13. Priestes supposing otherwise the daunger of incurring these domages might promisse obedience to the Queene in all lawfull matters Wherefore Diuines Casuists haue in these two verses comprehended all the thinges which excuse from excommunication and make communication with the excommunicat persons lawfull Haec Anathema quidem faciunt ne possit obesse Vtile lex humile res ignorata necesse Thirdly and lastly I answer that although the sentence of excommunication and deposition against Queene ELIZABETH were valid and consequentlie she trulie deposed and depriued of all Regall Authoritie yet the 13. Priestes at the time when they made that their Protestation might acknowledge Queene ELIZABETH to be their lawfull Queene and to haue as full Authoritie as any her predecessours had because that sentence of PIVS QVINTVS might at that time be abrogated and of no force and so cease to bind and consequentlie the Priestes might acknowledge that then she had as full power as she had before the senteÌ„ce and as much right and Authoritie as any of her Predecessours And indeede that PIVS QVINTVS sentence did at that time cease to binde it may be gathered by this that thirtie three yeares had passed from her deposition vnto the time in which these 13. Priests made their Protestation all which time as well Catholickes as ProtestaÌ„ts obeyed her as Queene the Popes then raigning knowing and not reclayming and consequentlie consenting which consent of the subiectes of England and Popes of Rome was sufficieÌ„t to abrogate the former sentence and consequentlie to putte Queene ELIZABETH in the same estate she was in before the sentence And that this tacit consent is sufficieÌ„t to abrogat either positiue law or sentence I prooue by Vasq wordes Vasq 1. 2. Disp 177. c. 2. n. 17. whome VViddrington so often alleageth For Vasquez iuÌ„ping herein with the common opinion of Diuines and Lawiers thus pronounceth Cum Princeps sciens vsum eum approbat vel non improbat nascitur consuetudo quae habet vim legis vel quaesufficit ad derogandum legi
or force and violence were for the most part conuerted the Pope to conserue Religion might giue them a Christian Prince and send an Armie to put him in possession S. Thom. 2.2 q. 10 art 10. Innoc. ca. super his de voto voti redempt This he prooueth out of S. Thomas and the common opinion of Diuines who affirme that the Chiefe Pastour in fauour of Religion and for securing Christians saluation might free Christian slaues from seruitude and much more other Christians who are subiect not despoticè but only politicè yea this hee prooueth out of scripture because in fauour of faith a wife may be separated from a Pagan husband 1. Cor. 7. Cap. quanto de diuortiis much more a subiect from his Prince 28. A fourth Title is if the Prince generallie molest Innocentes by vniust lawes and vexations as if a Pagan King should sacrifice Innocent Children to his Gods then any forreine Prince especially by the counsell of the High Pastour after he hath warned the sayd King and seeth no redresse may take the cause of the Innocents vpon him and make warre vpon the King for their defence for as Innocents haue right from God and Nature to defend them selues so may another with their expresse or presumed licence vndertake their cause and wage warre in their defence 29. A fift Title may be grounded in the Popes temporall authoritie for hee being a temporall Prince might authorize the Duke of Vrbine for example or other his Feudataries to inuade England for satisfaction of iniuries if the King of England had done him any for so the King of England hath heretofore inuaded France for iniuries receaued and might againe hereafter if by the French the like iniuries should be offerred And yet this Clause of the Oath makes the Catholicke to sweare that the Pope neither by himselfe nor by any authoritie of the Church or Sea of Rome or by any other meanes with any other hath any power or authoritie to depose the King c. or to anoy him or inuade his countries c. 30. Another Title of inuading a Princes country or resisting him may be this If Princes contrary to the Popes commandement and liking of all other Princes would call the Moores or Turkes into Spaine France or Germanie and commaund their subiects to assist them were they bound to obey or rather were they not bound to resist what they could And seeing that the bringing of the Moores or Turkes into those countries might bee preiudiciall to all Christian countries and euen to Christian faith might not other Princes especially cōmaunded by their Chiefe visible Pastour inuade their countries to hinder the entrance of such enemies And might nor yea ought not the Emperour and those Princes subiects to assist them against their owne Princes for the common good of Christendome And yet by this Clause we are cōmaunded to sweare that the Pope in no case can authorize subiects or Princes to annoy his Maiestie of England or any his countries 31. Wherefore although I will not auerre that Christian Princes may haue these titles to inuade England or any part of it or to make warre either against the Prince to whom I wish after long life hete eternity in heauen or countrie which is most deare vnto mee Yet by this it may easily appeare that it is not so euident as VViddrington would make it that this Oath may be taken with such an assured asseueration and in those so generall termes Victoria hauing alleadged so many Titles of iust warres which make this Clause at least doubtfull and so not to be sworne 32. Widdr. in Disp The ol c. 3. sect 4. n. 3. VViddrington answereth that in this Clause is not denyed that the Common wealth can depose a Prince but only is auerred that the Pope cannot either by himselfe or by the Common wealth or any other meanes And saith he if the Pope cannot by himselfe neither can hee by the Common wealth And this as he thinketh he conuinceth by examples For saith he as a stone neither with a man neither by a man hath power to vnderstand and disoourse and neither by the Common wealth nor with the Common wealth can depose a Prince because it hath no power of it selfe to discourse or depose so if wee suppose that the Pope of him selfe hath no power to depose a Prince he cannot by the Common wealth depose him though otherwife the Common wealth could And although saith Widdrington these examples be not like in all points because the stone is not capable at all of discoursing or deposing the Pope is at least capable of Authoritie to depose Princes if God would giue it him yet saith he if wee suppose that the Pope de facto hath no power to depose then a good argument may be drawne out of these similitudes For as the stone cannot by man or with a man discourse or depose Kings because it hath no power of it selfe so to doe so if the Pope haue no authoritie to depose Princes as Widdrington supposeth it cannot be or is not yet sufficiently prooued that he hath he cannot de facto by the Common wealth depose 33. But I shall make VViddrington to see by other examples and reason also how litle these his examples auaile For suppose the Pope could not depose a Prince by himselfe as I haue prooued he can yet he might doe it by a temporall Prince or the Common wealth and that also in VViddringtons opinion This I prooue first by examples For in the opinion of those Philosophers who say that no substance is immediately operatiue or actiue the substance or substantiall forme of fire can not produce fire immediately by it selfe and yet it can per calorem siccitatem by heate and siccity which are the fires instrument and actiue virtue and so wee say not only that heate produceth heate but also that fire produceth heate though not immediately but by meanes of the foresaid qualities So the sunne engendreth metalls and mineralls in the bowells of the earth and produceth as an vniuersall cause plantes and hearbes and yet not by his immediate substance but by mediation of his light and influences So the will of man is cause of walking speaking and other externall operations yet not by her selfe immediately but by mediation of other faculties which are dependent on her So a Prince that had neither hand nor foote or if he had should vse neither and so could not kill his enemie yet might he doe it by his Captaine if he should commaund him and if at his commaūd the Captaine should kill the Prince also should be said to haue killed yea to haue bene the principall cause of the murder though immediately he either could not or did not strike any stroke Wherefore VViddrington might haue called to mind that many tymes an agent may worke an effect by another which it can not by it selfe immediatly if the other cause which it vseth be
3. which S. AVGVSTINE sayth is a greater euill then to be killed by a sword consumed by fier or cast vnto wild beastes to be deuoured who doubteth but that he should be called the principall cause of the deposition he compelling the subiectes therunto by so great a punishment 40. Likewise as a forreine Prince may and is bound sometimes to defend Innocents so the Pope may licence and authorize yea and commaund him so to do he hauing authoritie as VViddrington auoucheth to commaund a Prince in tēporall matters and if at the Popes commaundement this Prince make warre vpon the Prince that intolerably molesteth Innocents in their faith and Religion as Victoria in the place before alleaged saith he may that which the Prince shall doe against the other tyrannizing Prince in the pursewing of his iust warre the Pope shal be said to do hee being the commaunder and consequently the principall agent And yet by this Clause of the Oath the subiects are commaunded to sweare that the Pope hath no authoritie to authorize any forreine Prince to anoy the King of England or to inuade his countries which is to abiure at least a probable opinion as certainely false which how it can be done with a good conscience I report me euen to VViddringtons large conscience But be this spoken to shew the daunger of swearing this Clause not to giue any scope against Kings or Princes whome I honour as God his Images and his Vicegerents in Earth The Third Clause Also I sweare from my heart that notwithstanding any declaration or sentence of excōmunication or depriuation made or graunted or to be made or graunted by the Pope or his successours or by any authoritie deriued or pretended to be deriued from him or his Sea against the said King his Heires or successours or any Absolution of the sayd subiects from their obedience I will beare faith and true alleageance to his Maiesti◠his Heires and successours and him and them will defend to the vttermost of my power against all conspiracies and attempts what soeuer which shal be made against his or their persons their crowne and dignitie by reason or colour of any such sentence or declaration or otherwise and will do my best endeuour to disclose and make knowne vnto his Maiestie his heires and successours all Treasons and Trayterous conspiracies which I shall knowe or heare of to be against him or any of them 41. Widdr. in Disp Theol. ca. 4. sect 1. n. 1. seqq Here VVIDDRINGTON insulteth against the learned Cardinall Bellarmine though the Phoenix for controuersies of this our age Cardinall Bellarmine sayth he Gretserus and Lessius contend that by this Clause is denyed to the Pope power to excommunicate which yet sayth he this Clause seemeth to suppose and the King professeth he had not the intention to denie But although this Clause seeme to suppose and the King in wordes seemeth to confesse or at least not to denie the Pope Authoritie to excommunicate yet in effect they denie it For depriuation of Regall Authority being an effect of excommunicating which ordinarily followeth excommunication of Kings and Princes in the deniall of the effect the cause is denied For as if you should say A man is not risibilis you should denie him to be homo so in denying that the Pope can depriue Princes of their Kingdomes you denie in effect tha he can excommunicate 42. Here WIDDRINGTON in his Newyearesgift insulteth against me for saying as he makes me to say that depriuation of Regall Authoritie is an effect of Excommunication as necessarilie following Excommunication as risibile followeth homo But if we looke into the matter narrowlie we shall finde he triumpheth before the victorie and counteth his chickins before they be hacht For first if we speake of the power of Excommunication and depriuation of which I speake but two lines before these wordes at which VViddrington carpeth I had shewed in the seauenth Chapter before that the power to excōmunicate which the cbiefe visible Pastour hath is one and the selfe same power with the power of depriuation and deposition which one power hath two actes and effectes the one principall and first intended called actus primarius and this is Excommunication or such like spirituall Censure and punishment the second is depriuation deposition and such like Temporall chastisement and correction which is actus secundarius a secundarie acte of the Chiefe Pastours spirituall power secondarilie intended when the first will not preuaile And these two actes are necessarilie belonging to the Popes spirituall power of Supremacie not that this power must needes alwayes exercise both or either of them but because the Pope can not haue this power but he must haue facultie to exercise them when a iust cause requireth it and so these two actes being necessarilie belonging to the Popes Supremacie he that denyeth him power to depriue or depose a Prince denyeth in effecte that he hath power to Excommunicate it being one and the selfe same power because the denyall of an effect necessarilie belonging to a cause is a virtuall denyall of the cause euen as to deny that fier can heate or rarifie is to deny it to be fier and to deny a man to be risibilis is to deny him to be man Secondlie if we speake of these two actes of this power although WIDDRNIGTON knoweth that the learned SVAREZ alleaged by him 2. p. Append contra Suarem sec 4. affirmeth that the suspension of Kinglie Authoritie is an effect of the acte of Excommunication I did not say that depriuation is alwayes an effect of the acte of Excommunication well knowing that although both these are so necessarilie belonging to the Popes power of Supremacie that it can not be without possibilitie of exercising them yet it is in his free choise to exercise either both or either of them and so he may excommunicate and not depriue and he may depriue as he did King CHILDERIC See Cap. Alius 15. q. 6. alleaged by me pag. 250. and not excommunicate And therfore I sayd onlie that depriuation of Regall Authoritie being aneffect of excommunication which ordinarilie followeth Excommunication of Kinges and Princes in the denyall of the effect the cause is denyed c. where WIDDRINGTON leaueth out those wordes which ordinarilie followeth because those wordes would haue made it plaine that I say not that depriuation is an effect of Excommunication in all Excommunicate persons but in Kinges and Princes nor alwayes in excommunicated Princes because a Kinge may be excommunicated and not deposed and he may be deposed as CHILDERIC King of Fraunce was and not Excommunicated but oftentimes and ordinarelie Cap. Alius 15. q. 6. because the Chiefe visible Pastour vseth not by name to excommunicere a Prince but he also ordinarilie especiallie in these later Ages deposeth him and for two reasons also the one because he ought not ordinatilie to proceede to so seuere a temporall punishment before he haue tryed whether the