among Christians is not per se and of it owne nature subiect to the spirituall power is for that in his Schulckenius he affirmeth h Pag. 276. ad nu 140. That among the Heathen Romanes the ciuill power was subiect to the spiritual power of a false religion and a little beneath if the ciuill power saith he be ioyned with a false Ecclesiasticall power that is of a false Religion as it was in the Heathen Romane Common-wealth then it is actually subordained to a false Ecclesiasticall power and if it bee ioyned with a true Ecclesiasticall power as in the Christian and Catholike Church then it is actually subordained to a true Ecclesiasticall power Now what Philosopher or Diuine will affirme that a true ciuill power is per se and of it owne nature actually ordained subordained or referred to a false Ecclesiasticall power that is of a false Religion or to the worshipping of false Gods Therfore this subiection subordination or relation of true ciuill power to the spirituall proceedeth from the intention of him in whom the ciuill power doth reside who according to his faith and religion bee it true or false referreth his true ciuill power to a true or false Religion to a true or false worshipping of God and not from the nature or any intrinsecal propertie of the true ciuill power it selfe which as it is the same in Infidels and Christians or in whatsoeuer subiect it be so also of it own nature hath the same end as well in Infidels as in Christians to wit temporall peace to which of it owne nature it is alwaies referred And therefore I doe not onely say but also I doe cleerely prooue and that out of Card. Bellarmines owne grounds to which neuerthelesse I being only an answerer and not an opponent was not tied that neither the ciuil power being only a naturall power nor the end of ciuill power which is temporal peace being onely a naturall end is per se and of it owne nature subiect or subordained to a true supernaturall power or end but onely by the intension of him in whom the ciuill power doth reside 9. Now you shal see how wel D. Schulckenius proueth the contrarie But wee prooue the contrary saith he i Pag. 329. ad nu 162. because the end of the spirituall common-wealth is euerlasting saluation which is the last end the end of the temporall common-wealth is the peace of the Citie or Kingdome which is not the last end but a mediate end But all ends are subordained per se and of their owne nature to the last end and in vertue of it they doe mooue as all efficient causes are subordained per se and of their owne nature to the first efficient cause and in vertue of it they worke whatsoeuer they doe worke See S. Thomas 1â— 2â— q. 1. ar 6. 10. But to this argument I answered before that the last create end of the spirituall common-wealth which is a companie of men vnited by Baptisme in that manner as I declared before is eternal saluation to which they ought to referre all their powers both temporall and spirituall and all their actions both in generall and particular but I denied that the last end of the temporall power it selfe although it bee conioyned in one the selfe same subiect with true spirituall power is eternall saluation but onely temporall peace in the common-wealth to which of it owne nature it is onely referred as to her last end although by the intention of him in whom true ciuill and spirituall power doth reside it ought to bee referred to eternall saluation as to the last end of a Christian man but not as to the last end which the temporall power it selfe hath per se and of it owne nature Neither hath D. Schulckenius proued the contrary but rather in his Reply to my answere hee in expresse words confirmeth what I haue said For in his answere to the authority which I brought out of S. Augustine hee affirmeth That the last end of one particular will power or science is their act or operation and therefore it cannot of it owne nature be referred to eternall saluation as to the last end vnlesse D. Schulckenius will admit that the same particular power hath of it owne nature two last ends or a later end then the last which implieth a manifest contradiction but it must onely be referred extrinsecally to eternall saluation by the intention of him in whom the particular power doth reside 11 True it is That all create ends are subordained per se and of their nature to that end which is simply and absolutely the last end and doe moue in vertue thereof as all efficient causes are subordained per se and of their owne nature to that which is simply and absolutely the first efficient cause and in vertue thereof they doe worke whatsoeuer they do worke But this efficient and finall cause of all created things is not the eternall saluation of men but God a mighty who is Alpha Omega principium finis the beginning and end of all created things both naturall and supernaturall both vnreasonable and reasonable of accidents and substances of all powers and of all things wherein powers doe reside and who is glorified not onely by the eternall saluation but also by the eternall damnation of men God alone is simply and absolutely the last end of all created things to whome all naturall things are of their owne nature lastly referred as to the first Authour and last end of nature and supernaturall things as to the first Authour and last end of grace and glory Neither can naturall things of their owne nature be referred to any supernaturall create end as is eternall saluation but onely by the will and intention of him who by the helpe of supernatural grace shall referre and eleuate them aboue their nature to a supernaturall end Neither doth S. Thomas in that place affirme the contrary but rather most cleerely confirmeth what I haue said for there he only disputeth how euery man by his wil intention and desire referreth all good things which hee desireth to the last end 12. Marke now I beseech you D. Schulckenius his second proofe which is no whit better then the former Moreouer is not the body saith he k Pag. 330. per se or of it owne nature for the soule why then are not corporall things per se or of their owne nature for spirituall things And whereas my Aduersarie Widdrington seemeth to say that euery temporall end is per accidens or accidentally referred to a spiritual end as by man who worketh for an end it is ordained to a spirituall end it is altogether false For oftentimes wicked men doe ordaine spirituall things to temporall of whom the Apostle saith whose God is their belly and by this a temporall end is per se and of it owne nature alwaies ordained to a spirituall end but by accident and against nature by the
of Henry the fourth Emperour the discord of the German Princes the riches of the Countesse Mathildis the warlike forces of the Nortmans and the desire of all men that the Emperour might be restrained from doing such euills were the first occasions m See beneath part 1. cap 6. nu 24. that this doctrine began first to bee practised by the said Pope Gregorie and afterwards it being in regard of the strangenesse thereof so greatly contradicted iustified by him to bee lawfull for which cause it was by Onuphrius n See in the place aboue câ—ted called a thing not heard of before that age and by Sigebert a learned and vertuous Catholike and no Schismatike as I will proue beneath o Part 1. cap. 6. num 20. seq it was taxed of noueltie not to say of heresie and confuted by him at large 16 Secondly the aduancing of them who did maintaine this doctrine the depressing of those who did impugne it the suppressing of Bookes and the threatning of Ecclesiasticall Censures which neuerthelesse if they be vniust are not of force in the p Suarez de Censuris Disp 4. sec 7. nu 2. 4. 23. seq Court of Conscience and the indiligence of temporall Princes to maintaine their Soueraigntie the causes whereof I dare not presume to examine besides the former reasons and pretence of aduancing Catholike religion c. were the chiefe causes why the defenders of this doctrine did so increase in number from the time of Pope Gregorie the 7. in comparison of those who did impugne it But if temporall Princes would yet be pleased to vse hereafter those meanes to defend their right and Soueraigntie which Popes haue heretofore and doe continually vse to maintaine their pretended temporall authoritie ouer Kings and Princes to depose them to dispose of their temporalls c. in order to spirituall good I do not doubt but that the streame of Doctors would quickly turne backward and my Aduersaries would haue small cause to brag considering especially the weaknesse of their grounds and that their doctrine is ouerswaied by authoritie and not by reason that so many Authors fauour the Popes power to depose Princes and so few the right of Princes not to bee deposed by the Pope 17 Neuerthelesse it is also manifest that it hath euer been contradicted by Christian Princes and people and notwithstanding the foresaid motiues and also the feare that some might haue lest wicked Princes might be in some sort incouraged to perseuere in euill by impugning that doctrine which seemed to be a bridle to restraine their bad purposes it hath continually been impugned disproued and confuted by learned Catholikes as I haue cleerely proued in this Treatise And therefore remember into what danger of soule bodie and temporall fortunes you for want of reading and due examining doe throw headlong your selues and many innocent men who doe follow your example and counsell for the which at the day of iudgement you are to make a most strict account where no fauour of Man can helpe you and willfull ignorance will not excuse you but condemne you and it will be too late to say then Non putaram vnlesse you doe now abstracting from all humane affection respects examine duely what dutie you beare God and Caesar what obedience you owe to the Pope and your temporall Prince 18 But perhaps some of you will demand how can you by reading examine this controuersie seeing that the Bookes which treate thereof are forbidden by the Pope In answer to this I will onely propound at this time to your prudent considerations whether if there should arise a controuersie betwixt the Pope and a temporall Prince concerning the title to any kingdome especially which that temporall Prince hath in his possession as there is betwixt the Pope and the King of Spaine touching the Kingdomes of Naples and Sicilie the Pope hath authoritie to command that temporall Prince and his Subiects not to read and pervse those euidences which doe make in fauour of his owne title but onely those euidences which doe proue the Popes title 19 Now if the reason why my bookes are forbidden by the Pope or rather by the euill information importunitie and iudiciall sentence of Card. Bellarmine against whom as my principall Aduersarie in this cause I did write both my Apologie for the right of Princes and also my Theologicall Disputation concerning the oath of Allegiance which two bookes are onely forbidden and who therfore was pleased to bee an Accuser Witnesse and Iudge in his owne cause be for that they doe fauor the oath of Allegiance and impugne the Popes power to depose Princes as all my Aduersaries confesse that for this cause they are forbidden to bee read then you may cleerely perceiue that therefore my bookes are forbidden for that they doe shew and declare the euidences which doe make for the right and title of temporall Princes and their right not to be depriued or thrust out of their kingdomes by the Popes pretended authoritie but especially of our Soueraigne whose case concerning this point is more singular and concerneth him more neerely considering the opposition betwixt him and the Popes Holinesse with whom he is not linked in vnitie of religion and friendship then it doth concerne other Christian Princes who haue not the like reason to feare tumults rebellions and Powder-treasons vnder pretence of restoring Catholike religion in their Countrey and of hauing the Popes expresse or virtuall licence for the same which prohibition of the Pope to forbid such kinde of bookes how far it can binde either those Princes to whom it belongeth by the law of God and nature to defend their Soueraigntie or else their Subiects who also by the same Lawe of God and nature are bound to examine the reasons and euidences of their Princes title authoritie and Soueraigntie least that for want of due examination they should deny to God or Caesar that which is their due I remit to the prudent consideration of any iudicious Catholike man 20 Lastly consider I pray you the manifold wrongs which for the loue and paines I haue taken for your sakes I haue receiued from diuerse of you whom I could name if it were needfull both in reprochfull words and vncharitable deeds not beseeming I will not say Religious Priests but morall honest men For long before I did put pen to paper I had throughly examined this controuersie and all which in my iudgement could bee obiected on either side and for my owne part I was fully settled in my opinion but perceiuing all men to bee silent in a matter of such importance and necessitie as this is and which also concerneth vs all the zeale affection and dutie which I bare to Catholike Religion to the See Apostolike and to my Prince and Countrey with a vehement desire that the truth in this important controuersie which concerneth our obedience which by the command of Christ wee owe to GOD and Caesar to the
Popes Holinesse and to our temporall Soueraigne compelled mee first to write and now also to continue for which although I shall hereafter suffer as hitherto I haue done reproch infamie disgrace losse of friends and other euils yet I will still pray for my persecutors and remit my cause to GOD aboue assuring my selfe that in time conuenient he will in this world or the next or both be a iust Iudge reuenger Protector and rewarder of the Innocent THE PREFACE TO the Reader Wherein Mr. FITZHERBERTS PREFACE is confuted the matter which WIDDRINGTON handleth and the manner how he proceedeth therein is declared and his doctrine proued to be truely probable and neither preiudiciall to his MAIESTIES seruice nor to the Consciences of Catholikes 1. IT is not vnknowne to thee Courteous Reader the great controuersie hath been of late yeares especially among vs English Catholikes concerning the new oath of Allegiance which his Maiestie by Act of Parliament hath ordained to make triall how his Catholike Subiects stand affected towards him in point of there loyaltie and due obedience For although his Holinesse by the instigation and importunitie no doubt of others hath by three seuerall Breues declared the said oath to be vnlawfull and to containe in it many things cleerely repugnant to faith and saluation and many learned men especially Iesuites as Card. Bellarmine Fa Gretzer Lessius Becanus and now lastly Suarez haue by publike writings endeauoured to conuince the same neuerthelesse since that Mr. George Blackwell then Archpraesbiter and many other learned Priests did from the very first publishing of this oath defend it to bee lawfull and not to containe in it any thing which either expressely or couertly is contrarie to Catholike faith or saluation the said oath hath been maintained as lawfull by many learned Catholike Priests and hath been taken by the most part of those Lay-Catholikes to whom it hath been tendered assuring themselues that his Holinesse command for the refusing thereof being onely a declaratiue precept and not grounded vpon any infallible definition but at the most vpon a probable opinion that the Pope hath power to depose Princes which is the maine substance of the oath as my Aduersarie here a In the end of his Preface confesseth and Fa Suarez b Lib. 6. defens a cap. 2. also before him expressely acknowledgeth is not according to Suarez doctrine of force to binde them especially with so great preiudice to his Maiestie and themselues to embrace an vncertaine and doubtfull opinion or to obey the Popes declaratiue precept grounded therevpon 2 I therefore with other Catholikes considering how greatly this oath doth concerne our allegiance and obedience due to God and Caesar and the great harme both spirituall and temporall which may ensue by breach thereof thought it our best course to set downe sincerely all the chiefest arguments which haue been hitherto by any Author or which might in our iudgements be obiected by any against the said oath together with the answers which haue been or might be brought to the same Obiections and withall dutifull submission to propound them to his Holinesse humbly requesting him that he would be pleased diligently to peruse them and in regard of his Pastorall Office would vouchsafe to instruct vs in the Catholike faith satisfie the difficulties which doe perplex our consciences to make knowne vnto vs what clauses of the oath are I doe not say according to the opinion of Card. Bellarmine or some other Catholike Doctors who are no necessarie rule of the Catholike faith but according to Catholike doctrine necessarily to be beleeued by all men repugnant to faith and saluation as his Holinesse affirmeth in his Breues And this I performed in my Theologicall Disputation partly at the request of many Catholikes whose case I greatly pittied but chiefely for the duty I owed to God Religion my Prince and Countrey Neither did I intend in that Disputation to affirme any thing of my selfe but as representing the persons of those who were perswaded that the oath may or may not be lawfully taken And because when the said Disputation was in the presse almost finished there came to my hands an English booke composed by F.T. and entituled a Supplement to the Discussion c. wherein this Authour endeauoured to proue the said oath to bee repugnant to all lawes both humane and diuine and therefore iustly condemned by his Holinesse in that it doth exempt temporall Princes from Excommunication and deposition by the Pope I thought good to touch briefely in an Admonition to the Reader both the substance of this Authors discourse and of the chiefest arguments which hee brought against the oath and also the answers which might bee made to them to the end his Holinesse might be fully informed of all the reasons which are alledged as well against as for the taking of the oath And this was the cause that I writing in Latin did to informe his Holinesse briefely set downe what hee had written in English against the aforesaid oath 3 But the said Authour F. T. who now hath turned backward the first letters of his name into T. F. and is knowne acknowledged yea and boasted of by his fauourers to be Mr. Thomas Fitzherbert now an English Iesuite for which cause I was the more bold to expresse his name hath of late set forth a Reply in English in defence of his arguments c In the Praeface nu 2. which I briefely answered in Latine to the end saith he that our Countreymen whom it most importeth to vnderstand well the qualitie and state of this controuersie may discouer my weakenesse and auoide the danger of their soules whereto they may be drawne by the false fame and opinion that many haue conceiued of my sufficiency But howsoeuer my Aduersarie or any other bee conceited of my weakenesse or sufficiencie for time will make knowne the weakenesse or sufficiencie of vs both I doe not doubt God willing but notwithstanding all his vaunting bragges to discouer cleerely the weakenesse and insufficiencie of his Reply albeit hee hath beene furthered with the former writings of many learned men especially Card. Bellarmine Fa Lessius now lastly of Suarez from whom he borroweth the chiefest Replyes he bringeth to my answeres yet concealing their names to omit the many other helpes I want which he may haue in the place where hee liueth both by the conference of learned men the commoditie of all sorts of books wherewith that place is furnished And although hee vseth very spiteful and slanderous speeches against me for the which I pray God to forgiue him thinking thereby to magnifie himselfe disgrace me and promote his owne cause but in the end hee will finde that such exorbitant and irreligious courses will tend to his owne disgrace and not mine and hee greatly preiudiciall both to his cause and conscience yet I wil abstaine from such vncharitable and vniust proceedings and with all modestie I will defend my owne
any probabilitie in the world or to proue any thing else but his weakenesse wilfulnesse and folly in propounding and mainteining them 32. For albeit he teacheth out of Vasquez m Disput Theolog cap. 10. sec 2. num 7. vsque ad num 21. and others that of two opinions the lesse probable and lesse safe may securely be followed and that the opinion of a few yea of one approued Doctor sufficeth sometimes to make an opinion probable though many hold the contrary to that one Doctor to which purpose he filleth aboue a dozen pages of his booke with Vasquez his doctrine and text yet he is absurd in applying the same to this our case for although Vasquez doe teach n 1 a. 2 a. disp 62. cap. 1. nu 1. that a man may in doubtfull cases or questions securely follow the opinion of a few learned Doctours though the same be lesse safe and probable then the contrarie opinion held by many yet he is to be vnderstood to speake only of such disputable questions as my Aduersary Widdrington himselfe alleageth o Ibidem num 26. for example sake out of Vasquez to wit whether there are any habits infused by God alone concerning which question Vasquez saith p Vbi supra disp 79 cap. 1. disp 86. that albeit Pope Clement the fift did determine expressely in a Councell held at Vienna that there opinion who held that there are such habits is more probable then the negatiue yet it was neuer either by that decree or any other of Pope or Councell determined to be more then probable in which respect he doth not condemne the contrarie doctrine for heresie notwithstanding that he and the farre greater part of learned men do hold the other to be certainely true 33. So as Vasquez is to be vnderstood to speake of questions and opinions altogether vndecided and not of such a doctrine as ours touching the Popes power to depose Princes which as I haue said hath not onely beene taught by the learnedst men of many ages but also is grounded vpon the holy Scriptures and confirmed by the practise and decrees of diuers Popes and Councells as well Generall as Prouinciall as to omit the other mentioned in my Supplement q Cap. 2. num 76. 77. it is euident by the decree of the famous Councell of Lateran which expressely ordained the practise of it in some cases and did therefore necessarily suppose and firmely beleeue the verity of the doctrine as I will clearely prooue r Cap. 15. nu 6. 7. 8. hereafter in this Reply and withall shew the ridiculous absurditie of Widdringtons arguments and instances against the same yea and conuince him Å¿ Ibidem num 9. 11. 12. euen by his owne testimonie to be falne to vse his owne words into errour or heresie for not beleiuing this doctrine which that famous Generall Councell beleiued and ordained to be practised 34. In the meane time he is to vnderstand that whereas to shew the probabilitie of his doctrine he bringeth many Authors partly in his Theologicall Disputation and partly in his Apologie I remit him to D. Schulckenius who hath answered particularly to euery one of them and proued clearely that diuerse of them doe make flatly against him and many nothing at all for him being truely vnderstood and that some others are worthily reiected being either so absurd that they are easily confuted by the circumstances of the places alledged or else Heretikes as it appeareth by their doctrine in other things or knowne Schismatikes who liuing in the time of the Emperors or Kings that were deposed wrote partially in their fauour of which sort neuerthelesse there are very few so as of all the Authours that he hath scraped together to make some shew of probability in his doctrine he hath no one cleare and sufficient witnesse to iustifie the same 35. And therefore seeing that all his pretended probabilitie consisteth partly in the authoritie of the Authors and partly in the sufficiencie as he supposeth of his answeres to our grounds arguments and authorities which answeres I shall haue occasion to confute in this Treatise and to shew them to be so farre from probabilitie that they are wholly impertinent and sometimes ridiculous for their absurdity therefore I conclude that he cannot any way cleere or excuse himselfe from the note of great temerity and grosse errour yea flat heresie if he bee obstinate in impugning our doctrine grounded vpon such assured and solid foundations as I haue here signified and will more particularly and manifestly declare heereafter as also I will put thee in minde good Reader oftentimes by the way to note how probably or rather to say truely how absurdly he argueth and answereth to the end thou maiest the better iudge how dangerous it will be for thee to venter thy soule vpon his pretence of probability which is no other but such as any heretike may haue for his doctrine 36. For all Heretikes doe thinke themselues and their followes as good and sufficient Doctors to make an opinion probable as he either is or esteemeth his Authors to be and they neuer want Scriptures and Fathers that seeme to them to confirme their opinions and doe make as probable answers to our obiections out of Scriptures and Fathers as hee doth and many times much more probable then he yea and they may either with his arguments and instances or other as probable as they impugne the authoritie of any decree of a General Councel be it neuer so expresse against them saying that the fathers who made it followed but a probable opinion and so might erre as you shal heare t Infra chap. 13. num 1. he answereth to the decree of the Councell of Lateran 37. And so you see that if is pretended probability be admitted against the common doctrine practise and decrees of the Church any heretike will not onely easily defend but also establish his heresie and any point of Catholike faith may easily be called in question made only probable and consequently doubtfull obnoxious to error and to be reiected by any man that list to embrace the contrary which truely I leaue good Reader to thy consideration whether it bee not the right way to ouerthrow Catholike Religion and to introduce all Heresie and Atheisme 38. This is my Aduersaries fourth admonition the substance whereof although I could haue comprised in few lines yet I thought good to set it downe entirely word by word as it lieth to the end the Reader may more plainely perceiue his fraudulent vncharitable and insufficient proceeding therein And first he declareth what is requisite to a probable argument Secondly he affirmeth that Vasquez doctrine which I related in my Theologicall Disputation for following of probable opinions is to be vnderstood to speak only of questions opinions altogether vndecided not of such a doctrine as theirs is touching the Popes power to depose Princes which hath beene taught by the learnedst men
of that singular opinion and of one onely Doctor and seeth it to bee grounded vpon the authoritie of one onely Doctor hee ought not to account it probable to this effect that he may prudently follow it in practise against his owne and the common opinion of all others 46 But if it be not a singular opinion and of one onely Doctour although the learned men of the contrarie opinion doe vrge for their doctrine some law decree or definition which the contrarie part hath seene and examined and hath in some sort answered therevnto it is lawfull for any learned man according to Vasquez to follow in practise that other lesse secure and lesse common opinion against his owne opinion albeit it be the more secure and common opinion For when we perceiue saith Vasquez that the Authors of the contrarie opinion haue seene and considered all the grounds and reasons for our opinion and haue obserued that obiection taken from that law or decree and haue endeauoured to answer them and that they were not convinced by them we may iustly thinke that we may prudently and lawfully follow in practise the opinion of those other men against our owne neither ought wee to suppose that our reasons are euident demonstrations and which doe make the contrarie opinion to be voide of all probabilitie 47 And this doctrine of Vasquez is euident in the question concerning the superioritie of the Pope aboue a Generall Councell which hath been so long debated betwixt the Doctors of Rome and Paris For both of them affirme that their opinion is grounded vpon holy Scriptures is confirmed by the practise and decrees yea and definitions of Generall Councels and yet both of thē because they are approued by learned Catholike Diuines are probable although as Nauarra h In cap. Nouit de Iudicijs notab 3. nu 84. out of Ioannes Maior a learned Diuine of Paris relateth that the opinion of the Parishioners is not permitted to bee defended at Rome nor the opinion of the Romanes to bee defended at Paris And therefore into what fowle tearmes trow you would my Aduersarie breake if the Doctors of Paris who doe resolutely hold that the Pope is inferiour to a Generall Councell should argue against Card. Bellarmine and others of his opinion in the same manner as this fowle mouthed man who hath still in his mouth absurd ridiculous impertinent foolish impudent temerarious impious hereticall or erroneous that their doctrine hath not onely beene taught by the learnedst men of many ages but also it is grounded vpon holy Scriptures confirmed by the practise and decrees of diuers Counsels but especially of the famous Councell of Constance which did not onely ordaine the practise of it in some cases and therefore necessarily suppose and firmely beleeue but did also expressely define and consequently command all Christians to beleeue the verity of that doctrine and that therefore Card. Bellarmine is falne into heresie for not beleeuing that doctrine which that famous Generall Councell beleeued defined and ordained to be practised and also to be beleeued 48 By this it is apparant that Vasquez doctrine is to be vnderstood generally of all cases questions and opinions which are in controuersie among learned Catholikes although one or both parts doe pretend their doctrine to be of faith and to be grounded vpon the authoritie of holy Scripture or some decree of Pope or Generall Councell and that learned Catholikes ought not according to Vasquez to bee easily condemned of temeritie and much lesse of errour or heresie who doe not follow the more common the more probable and the more secure opinion of other Catholike Doctors although this common opinion seeme to some followers thereof to be an vndoubted doctrine and to be confirmed by some Decree Law or Canon of Pope or Generall Counsell which Decree Law or Canon those learned Catholikes haue seene examined and answered although their answeres doe not satisfie the contrarie side And conformably to this doctrine did Vasquez as I obserued in my Theologicall Disputation dispute that question whether there be any habits which are infused by God alone For although he expressely affirmeth that it is the constant without controuersie and vndoubted opinion of the Schoole-Diuines that there bee certaine vertues called Theologicall Faith Hope and Charitie which of their owne nature are infused by God alone and that some Doctors as Andreas Vega doe hold this doctrine to bee of faith and the contrarie to be hereticall or erroneous endeauouring to proue the same not out of the Councell of Vienna which did onely declare it to be the more probable opinion but out of the Councell of Trent yet Vasquez would not condemne the contrarie opinion not onely of heresie as my Aduersarie would cunningly perswade the Reader but not so much as of temeritie From whence I inferred that according to Vasquez doctrine which my Aduersarie fraudulently concealeth the constant without controuersie and vndoubted opinion of Schoole-Diuines and which some of them thinke to be a point of faith may sometimes bee reiected without any note not onely of heresie or errour but also of temeritie which doctrine doth cleerely satisfie the common argument drawne from the authoritie of learned men who hold the doctrine for the Popes power to depose Princes to bee a point of faith and consequently the oath to bee repugnant to faith and saluation And thus much concerning the first and second point of my Aduersaries fourth Admonition 49 As touching the third point it is apparantly vntrue and very iniurious to Catholikes and to Catholike Religion to affirme that the Arrians or any other heretikes may well pretend a farre greater probabilitie for the establishing of their heresies then may I and those other Catholikes who hold it probable that the Pope hath not power to depose Princes For besides that the Arrian heresie was expressely condemned in the first eight Generall Counsels and afterwards in many others and the Arrians haue euer been accounted heretikes by ancient Fathers and all other Catholikes wheras there cannot be alledged so much as any shew or colour of any one definition of a Generall Councell wherein the doctrine which denyeth the Popes power to depose Princes is condemned for hereticall but all the proofes that my Aduersaries alledge that the Pope hath such a power are onely ouer-wrested similitudes facts examples inferences and supposisitions of their owne drawne from the authoritie of holy Scriptures Popes or Councels when the Philosophers and Diuines doe affirme that the authoritie of learned and skilfull men sufficeth to make the doctrine or opinion probable which they approue they vnderstand of learned and skilfull men approuing a doctrine belonging to the art which they professe according to that vulgar maxime vnicuique in sua arte perito credendum est we must giue credit to euery man skilfull in his art 50 So that in a point of Law the authoritie of skilfull Lawiers and not of skilfull Physitions in a point of Physike the
authoritie of skilfull Physitions and not of Lawiers and in a point of Catholike Religion the authoritie of learned Catholikes and who are skilfull in points of Catholike Religion which they professe and not of heretikes and who doe not professe Catholike Religion doth make the opinion or doctrine which they approue to bee probable And therefore my Aduersarie very insufficiently not to vse those fowle words absurdly ridiculously which hee so often vseth against mee argueth from the authoritie of learned Catholikes to the authoritie of heretikes whose doctrine according to the definition of probable can neuer make the opinions which they approue in points of Catholike Religion which they doe not professe to be probable Neither by this can any point of Catholike faith which is knowne to all learned Catholikes to bee a point of Catholike faith be easily called in question and made onely probable for that no learned Catholike will cal in question any doctrine which is cleerely knowne to be the Catholike faith and as for heretikes their authoritie can neuer make any doctrine belonging any way to Catholike Religion which they doe not professe to be probable 51 But if there should arise any controuersie among learned Catholikes whether this or that doctrine be of faith and in what sense the words of such a text of holy Scripture or of such a Canon or Decree of Pope or Councell are to be vnderstood there is no doubt but that the authoritie of learned Catholikes may in those cases make their opinion probable although other Catholikes would be so stiffe in their owne opinion as to condemne the contrarie part of heresie errour or temeritie A manifest example hereof we haue in the Councell of Constance wherein according to Iohn Gerson and other learned men who were present at that Councell it was expressely defined that the Pope is inferiour and subiect to a Generall Councell lawfully assembled and therefore the contrarie to be flat hereticall but since that other Catholikes especially Romane Diuines haue called that Decree in question and haue endeauoured to answer therevnto affirming that it was only meant of Popes in time of Schisme or that the aforesaid Decree was not confirmed by Pope Martin in the end of the Councell which answeres neuerthelesse doe not satisfie the Doctors of the contrarie opinion I doe not thinke but that my Aduersarie will confesse that the opinion of the Romans may bee accounted probable and that the calling of that Decree in question was not the right way to ouerthrow Catholike Religion and to introduce all heresie and Atheisme 52. But if it should perchance fall out that some Catholikes would be so selfe opinatiue as to affirme without any definition at all of the Church although vnder pretext of zeale and deuotion to the See Apostolike any doctrine to be of faith and the contrarie to be hereticall and other Catholikes although the farre fewer in number should deny the same especially in a matter which concerneth our obedience due to God and Caesar if the first part only should be permitted to write freely what they please and to taxe the other part of heresie to omit errour temeritie folly ridiculous absurditie and such like and this other part should be forbidden to defend their good names and to answere for themselues I leaue good Reader to thy consideration whether this be not the right way to ouerthrow Catholike Religion and the vndoubted grounds thereof and to introduce vncertaine opinions for an infallible doctrine of the Catholike faith which is to open a wide gap to heresie Atheisme and euident iniustice and to make among Christians a perpetuall dissention betwixt the Cleargie and Laity the temporall and spirituall power Now that this doctrine for the Popes power to depose Princes is not by any definition at all of the Church declared to bee true my Aduersary cannot denie and that it euer hath been and is impugned by learned Catholikes and the contrarie hath euer beene and is by them approued and therefore it is truly probable and not only hath a pretence of probabilitie I will shew beneath where I will both relate the Catholike Authours who deny this authoritie of the Pope to depose Princes which only is sufficient to make their doctrine probable and also I will discouer the insufficiencie of those Replies which my Aduersary hath made against my answeres And thus much concerning the third point 53. For the fourth and last point consider Catholike Countreimen whether Mr. Fizherbert intendeth to declare vnto you plainly and sincerely this present controuersie and by a cleare explayning of the question to quiet your consciences or rather by wrangling and cauilling to obscure the difficultie and blind your vnderstandings The question betwixt him and mee at this present is whether it be a probable doctrine that the Pope hath not any power by the institution of Christ to depriue Soueraigne Princes of their temporall power and Regall authoritie And there are two only grounds to perswade any man that this or that doctrine or opinion is truely probable The one are called intrinsecall groundes to wit the arguments and reasons which are drawne from holy Scriptures sacred Canons Theologicall reasons and such like to proue that doctrine or opinion and these groundes are proper only to learned men who are able to weigh and examine the arguments on both sides â—â—e other are called extrinsecall grounds which doe onely consist in the authority of those learned men who doe hold that doctrine or opinion because according to that which hath been said before that doctrine is trulie probable which is approued by wise and skilfull men in the art which they professe and by these onely grounds vnlearned men can be perswaded that any doctrine or opinion is truly probable 54. Now my Aduersarie seeing as he saith that all my pretended probabilitie consisteth partly in the authority of those Authours which I haue brought in my Theologicall Disputation and in my Apologie and partly in the sufficiencie as I suppose of my answeres to their groundes arguments and authorities yet he taketh vpon him in this Reply only to confute some of my answers to their intrinsecall grounds and for the confutation of the authorities which I bring hee remitteth his Reader to D. Schulckenius who as he saith hath answered particularly to euery one of them Seeing therefore that there is no sufficient way to satisfie the vnderstandings of vnlearned men that the doctrine which holdeth the Pope to haue no authoritie to depose Princes is not truely probable but by shewing that no learned Catholikes do approue the same for that vnlearned men are not able to examine the intrinsecall grounds of any Theologicall question but are only led by authoritie and extrinsecall grounds and if they once perceiue that learned Catholikes doe approue any doctrine they will presently also perceiue that doctrine to bee truly probable is there any likelihood that Mr. Fitzherbert intended to giue satisfaction to his vnlearned
is dangerous to his Maiesties safetie to haue this doctrine for the Popes power to depose his Maiesty to be so much as called in question in his Dominions thou maiest good Reader cleerely perceiue by this his last Admonition wherein thou shalt obserue the manifest fraud and falshood of this man For if Mr. Fitzherbert had either sincerely or entirely related my opinion and doctrine or else had put in mind his Reader against what kind of Aduersaries I do oppose any man of meane vnderstanding would presently haue perceiued as I obserued elsewhere i In the Admonition to the Reader before my English Purgation sent to his Holinesse which my words I thinke it not amisse to set downe heere againe that it is too too apparantly and shamefully vntrue that my manner of handling this question probably can be dangerous or pernicious to his Maiestie as my Aduersarie endeauoureth to perswade his Maiestie not for any loue that he is knowen to beare vnto the State but to the end by all likely-hood that he and such like violent spirits may write more freely of this subiect and without being controlled or contradicted by Catholikes who as he is perswaded do little regard the writings and opinions of Protestants concerning this or any other doctrine 61. For it may bee dangerous to his Maiesty to handle a question probably against one Aduersary which will be nothing dangerous to handle it probably against another As for example if it wer agreed vpon by all Catholikes that the Pope hath no power to depose his Maiestie then it would bee dangerous to his Maiestie that any Catholike should call this in question and dispute it probably but if on the contrary side all Catholikes should agree in this that it were certaine vnquestionable and a poynt of faith that the Pope hath power to depose his Maiestie and to absolue his Subiects of their Allegeance to command them to take armes against him c. then if a Catholike should call this in question or which is all one dispute it probably and maintaine that it is not certaine that the Pope hath such an authoritie but that it is questionable and probable that he hath it not no man of any sense or vnderstanding can affirme that such a manner of disputing this question probably against those Aduersaries who hold it for certaine and vnquestionable can bee any way dangerous or pernicious to his Maiestie 62 Now behold the manner which I haue taken in handling this controuersie Card Bellarmine Fa Gretzer Lessius Becanus Suarez and some other Diuines especially of the Societie of Iesus whom Mr. T. F. in euery step as though he were their creature as now he is become one of their companie doth follow haue laid this for a sure and vndoubted ground that it is a point of faith and to be beleeued as certaine and vnder paine of eternall damnation by Catholikes that the Pope hath power to depose Princes to absolue Subiects from their allegiance and therevpon to command them to take armes and raise tumults against their Prince so deposed So that you see that these men haue already laid the danger and vndoubted ouerthrow to his Maiesties Person and Crowne if the Pope should perchance depose him in that they affirme that all Catholikes are in that case bound in conscience to forsake him and to fulfill the Popes command to the destruction of his Maiesties Person and State This doctrine to wit that it is a point of faith and an vndoubted principle of Catholike Religion that the Pope hath power to depose Princes and to inflict all temporall punishments by way of coercion and that all Catholikes are bound in conscience to forsake his Maiestie and to take armes against him I haue taken vpon me for two principall reasons to impugne and doe not doubt clearely to maintaine the same against the clamours of Mr. T. F. or any other whatsoeuer 63 My first reason was for that it is against the truth and puritie of the Catholike Church Shee being a pillar and ground of truth that doubtfull opinions and which among Catholikes are onely in controuersie and by the Parliament of Paris haue been condemned as scandalous seditious damnable and pernicious should be enforced vpon English Catholikes as an vndoubted doctrine of the Catholike faith to the vtter ouerthrow of themselues and their whole posteritie by men who are in no danger to loose but rather to gaine temporall aduancement by their writings My second reason was to assure his Maiestie that all English Catholikes may if they will according to the grounds of Catholike Religion be true and constant Subiects to his Maiestie and that notwithstanding any sentence of Excommunication or depriuation denounced or to be denounced against his Maiestie by the Pope whereby his Subiects should be absolued from their Allegiance or commanded not to obey him in temporall causes they may with a safe conscience also in practise marke well what I say they are bound to adhere to his Maiestie to obey him in temporall causes as still remayning their true and lawfull Soueraigne and to resist any such sentence of Excommunication or depriuation 64 The reason wherefore I affirmed that Catholikes may with a safe conscience adhere to his Maiestie and resist the Popes sentence of depriuation was for that it is a probable opinion and which with a safe conscience and without danger of heresie error or temeritie may be embraced by Catholikes that the Pope hath no authoritie to depose Princes nor to inflict any temporall punishments by way of coercion but that the last punishment to which the coerciue power of the Church doth extend are onely Ecclesiasticall and spirituall Censures Wherefore that which my Aduersarie affirmeth that I confesse it to be probable that the Pope hath power to depose Princes and that the oath cannot lawfully be taken is very vntrue vnles he meane that I confes it for Disputation sake or as we vsually say Dato sed non concesso it being admitted not granted for that it maketh nothing for or against the question which is in hand Therefore positiuely I neither confesse it nor deny it approue it or condemne it nor with that part of the contradiction whether it be probable that the Pope hath power to depose Princes and whether it be probable that the Oath may not be taken doe I at this time intermeddle but whereas my Aduersaries doe so violently maintaine that it is certaine and an vndoubted doctrine of faith that the Pope hath power to depose Princes and that the oath is repugnant to faith and saluation and therefore can not lawfully be taken I at this present doe affirme the contrarie to wit that it is probable that the Pope hath not power to depose Princes and that the oath may lawfully be taken 65 But the principall reason which I brought for the securing of his Maiestie which Mr. Fitzherbert fraudulently concealeth that English Catholikes not onely may for the reason
him by violence of that howse or land before the Iudge hath decided the controuersie 78 Thirdly consider the reason why this my Aduersarie T. F. is so greatly offended that I for this present doe onely take in hand by answering probably all the arguments which are obiected on the contrarie side to shew that it is probable that the Pope hath no authoritie to depose Princes and consequently that any man may with a safe and probable conscience take the Oath for that the doctrine concerning the Popes power to depose Princes is by this my Aduersaries owne confession the maine question betwixt him me and the chiefe ground wherefore the Oath is iudged to be vnlawfull His reason therfore is for that he saw right well what great aduantage I had against him and what little aduantage hee had against me in arguing or rather answering in this manner and therefore he calleth it in heate of his zeale as you haue heard The most deuilish deuice that any man could invent And truly if I should at this first beginning haue treated of this controuersie in any other manner then by handling it probably in that sense as I haue declared I might worthily haue been taxed of great imprudencie in giuing my Aduersarie more aduantage against me then was needfull For this is the state of the question whether it can bee clearely convinced by the authoritie of holy Scriptures ancient Fathers Generall Councells or by necessarie inferences from any of them as my Aduersaries pretend to convince that it is an vndoubted doctrine of faith and the contrarie not to be maintained by any Catholike that the Pope hath power to depose Princes and consequently that the Oath can not lawfully be taken This is the question 79 Marke now the aduantage I haue For first I am not to proue but only to answer to defend not to oppose Secondly it is sufficient for me that my Answers be onely probable but their Replyes must not be onely probable but also convincing and which can not with any probabilitie be answered So that if I should goe about at the first to proue my opinion to be most true which my Aduersaries contend not to be questionable I should as it is euident greatly disaduantage my selfe For in such controuersies as are so violently maintained by the Aduersarie that hee will not grant the contrarie part to be questionable it is necessarie to proceed by degrees first to make the thing questionable and disputable which the aduerse part will not haue to be called in question and after this is once agreed vpon then to examine whether opinion be the truest For perchance it may fall out that as the opinion for the immaculate conception of the Blessed Virgin before Scotus did oppose himselfe herein against S. Thomas and his followers was scarse accounted probable yet afterwards it was daily more and more embraced so that it is now esteemed to be by farre the more true opinion and as Alphonsus Salmeron b in Rom 5. Disp 51. § deinde and Franciscus c Tom. 2. Disp 3. sec 5. Suarez doe affirme agreed vpon by the consent almost of the vninuersall Church and of all Ecclesiasticall writers Bishops Religious Orders and Vniuersities And as that opinion which holdeth that the Pope can not dispence in the solemne vow of Religious chastitie neither in any lawfull marriage before it bee consummate is accounted by very many learned men to be the truer opinion notwithstanding the practise of many Popes to the contrarie So it may fall out that in processe of time this opinion which denyeth the Popes power to depose Princes may be accounted by the greatest number of learned men to be by farre the more true opinion and may be agreed vpon by the consent almost of the Vniuersall Church and of all Ecclesiasticall writers Bishops Religious Orders and Vniuersities notwithstanding the practise of many Popes and the vehement opposition of the Iesuits at this present time to the contrarie 80 Fourthly consider how little beholding are English Catholikes to this my Aduersarie T. F. who will needs inforce them euen with the temporall ouerthrow of themselues and of their whole posteritie to defend that doctrine to be of faith which the State of France accounteth scandalous seditious damnable and pernicious and also endeauoureth to perswade his Maiestie that no Catholike can according to the grounds of Catholike Religion be a true and loyall Subiect to his Maiestie but at the Popes pleasure or which is all one so long onely as the Pope shall not depose him which he may doe at his pleasure But we haue great affiance in his Maiesties singular wisdome and element disposition whereof we haue had both by his Maiesties gracious Proclamation publike bookes and effectuall deeds sufficient tryall that he will not be drawne by the false suggestion of this my Aduersarie who would haue all his Catholike Subiects to be of the same violent spirit as he is to haue all his Catholike Subiects in the same degree of iealousie but that he will euer make a distinction betwixt them who are his true hearted Subiects and most loyall in all temporall affaires and will aduenture all that they haue and are in defence of his Maiesties Royall Person and dignitie against any sentence of depriuation whatsoeuer which shall be denounced against him by the Pope assuring themselues that it is conformable to the grounds of Catholike Religion which they professe and not repugnant to that spirituall obedience wherein they stand bound to the supreme Pastour of the Catholike Church and those other Catholikes who thinking it to be a point of faith that the Pope hath authoritie to dethrone Soueraigne Princes and to make temporall Kings priuate men will only defend his Maiestie and yeeld him temporall obedience vntill the Pope after his sentence of depriuation shall command them the contrarie 81 But what small reliefe are English Catholikes to expect from Mr. Fitzherberts hands if it were in his power to relieue them you may Catholike Countrymen coniecture by this that towards the end of Queene Elizabeth hir raigne when those foure Reuerend Priests were at Rome to seeke redresse of Pope Clement the eight to whom they and other of their brethren had appealed for the manifold wrongs and slaunders wherewith they were charged both at home and abroad at which time this my Aduersarie running from Cardinall to Cardinall to informe against them made no scruple of conscience to disgrace and slaunder them as Schismatikes Spies Rebells and disobedient persons to the See Apostolike c. as now in his publike writings he handleth me hee and some others vpon whom he depended fearing lest that hir Maiestie should shew some fauour and giue some sort of toleration to such hir Catholike Subiects whom for their constant loyaltie she might securely trust for out of hir Princely and mercifull disposition Shee had already shewed ouer great fauour to those oppressed Priests considering the present lawes
against the said Queene she was their true and lawfull Queene and that they did owe vnto her obedience and allegiance as to their lawfull Prince And Nicholas Harpesfield answered more plainly and distinctly that notwithstanding the aforesaid Bull sentence and declaration of the Pope or any other already denounced or hereafter to be denounced by the Popes authority he did acknowledge her to be his true Queene and was to be obeyed as a true Queene and had as ample and full Regall authoritie in all ciuill and temporall causes as either other Princes haue or her most noble Progenitours euer had The like also M. Edward Rishton and M. Henry Orton both learned Priests did answere 13. But M. Iames Bosgraue a learned Iesuite in his declaration made in the yeare 1582. did more plainly and fully set downe his opinion concerning the power it selfe to depose that he did thinke and that before God that the Pope hath no authoritie neither de facto nor de iure to discharge the Subiects of the Queenes Maiestie or of any other Christian Prince of their allegiance for any cause whatsoeuer and that he was inwardly perswaded in his conscience that the Queenes Maiestie both is his lawfull Queene and is also so to be accounted notwithstanding any Bull or sentence which the Pope hath giuen shall giue or may hereafter giue and that he is readie to testifie this by Oath if neede require Mr. Iohn Hart also a learned Iesuite in his conference with M. Rainolds in the tower in the yeare 1584. and in his Epistle to the indifferent Reader did answere as effectually As for that saith he which M. Rainolds affirmeth in one place h Chap. 7. diuis 7. that I haue tould him that my opinion is the Pope may not depose Princes indeede I tould him so much And in truth I thinke that although the spirituall power be more excellent and worthy then the temporall yet they are both of God neither doth the one depend on the other Whereupon I gather as a certaine conclusion that the opinion of them who hold the Pope to be a temporall Lord ouer Kings and Princes is vnreasonable and vnprobable altogether For he hath not to meddle with them or theirs ciuilly much lesse to depose them or giue away their Kingdomes that is no part of his commission Hee hath in my iudgement the Fatherhood of the Church not a Princehood of the world Christ himselfe taking no such title vpon him nor giuing it to Peter or any other of his disciples And that is it which I meant to defend in him and no other soueraigntie 14 Mr. Camden also relateth In Annalibus rerum Anglic. c. pag. 327. ad ann 1581. that when Fa Campian and diuers other Priests were demanded by the Magistrate whether by the authoritie of the Bull of Pius Quintus hir Maiesties Subiects were absolued from their oath of allegiance in such sort that they might take armes against hir Maiestie whether they did thinke hir to be a lawfull Queene whether they would subscribe to the opinion of D. Sanders and Bristow touching the authoritie of that Bull whether if the Pope should make warre against the Queene they would take his or hir part Some answered so ambiguously some so headily others by wrangling k â—â—rgiuersando or by silence did shift off the questions so that diuers plaine dealing Catholikes began to suspect that they harboured some treachery and one Iames Bishop a man deuoted to the Pope of Rome did write against these men and did soundly shew that Constitution which is obtruded in the name of the Councell of Lateran whereon all the authoritie to absolue Subiects from their Allegiance and to depose Princes is grounded was no other then a decree of Pope Innocent the third and neuer receiued in England yea and that Councell to be none at all nor any thing there decreed at all by the Fathers By all which it is euident that few English Catholikes were of opinion that the Pope hath power to depose Soueraigne Princes vntill these later Iesuites and such as adhered to their opinions began to defend so eagerly the Bull of Pius Quintus and to maintaine with such vehemencie his aforesaid authoritie to depose Princes as a point of faith which doctrine how preiudiciall it hath been and is at this present to Catholikes and Catholike Religion I leaue Catholike Reader to thy prudent consideration Chap. 6. Wherein the authoritie of the Kingdom and State of France is at large discussed 1. THe sixt and last testimonie which I brought in my Theologicall Disputation a Cap. 3. sec 3. num 12. and also in my Apologie b Num 30. seq and which onely if there were no other would suffice to proue that the doctrine for the Popes power to depose Princes is not a point of faith was taken from the authoritie of the most noble and most Christian Kingdom and State of France which euer held the contrarie to be the more true sound and assured doctrine And first to omit the authoritie of Iacobus Almaine a famous Schoole-Diuine of Paris whereof I spake before who affirmed that very many or most Doctors were of opinion that the Pope hath not by the institution of Christ authoritie to inflict temporall punishments no nor so much as to imprison much lesse to depriue Princes of their Kingdomes or liues in a generall Parliament or assembly of all the States of France held at Paris in the yeare 1593. the Cardinall de Pelleue and other Prelates who then were present tooke exceptions against certaine decrees of the Councell of Trent which Laurentius Bochellus relateth among which that of the 25. session chap 19. wherein the Councell forbiddeth Kings to permit single combats was one The Councell of Trent say they doth excommunicate and depriue a King of the Cittie or place wherein he permitteth to fight a single combate This article is against the authoritie of the King who can not be depriued of his temporall Dominion in regard whereof he acknowledgeth no Superiour at all 2 Secondly Petrus Pithaeus a man as Posseuine the Iesuite relateth truly learned and a diligent searcher of antiquitie in his booke of the liberties of the Church of France printed at Paris by authoritie of the Parliament in the yeare 1594 doth out of a generall maxime which France as he saith hath euer approued as certaine deduce this particular position That the Pope can not giue as a prey the Kingdome of France nor any thing appertayning therevnto neither that he can depriue the King thereof nor in any other manner dispose thereof And notwithstanding any admonitions Excommunications or Interdicts which by the Pope may be made yet the subiects are bound to yeeld obedience due to his Maiestie for temporalls neither therein can they be dispenced or absolued by the Pope 3 Mark now good Reader what silly shifts D. Schulckenius hath found out to repell the aforesaid authorities To the
one person So likewise the ciuill and spirituall power are somtimes found diuided as long since in the Apostles time somtimes vnited as now and when they are vnited they make one body or common wealth 2. To this argument I answered in my Apologie b num 139. 140. that from the words of S. Gregorie Nazianzene onely these two things can be gathered The first that the spirituall power is more worthy and more noble then the temporall and that therefore the temporall must in worthinesse yeeld and giue place to the spirituall The second is that Christian Princes although in temporalls and in things belonging to ciuill gouernment they are supreme on earth and therefore subiect to none yet in that they are Christians they are subiect in spirituals and in things belonging to Christian Religion to the command of spirituall Pastours of the flocke of Christ For these bee the expresse wordes which he vsed to the Christian President For the law of Christ doth make you also subiect to my power and authoritie for we also haue authoritie to command I add also a more noble and more perfect vnlesse it be meete that the spirit do submit her power to the flesh and heauenly things doe giue place to earthly From which words this onely can be inferred that the spirituall power is more noble then the temporall and that all Christian Princes and Magistrates as they are the sheepe of Christ are in spirituall things subiect to the spirituall Pastours of the Church which all Catholikes will freely grant But that the temporall and spirituall power among Christians as they are referred to the supreme visible heads here on earth do make one totall body or common wealth as the soule and body do make one man or that the temporall power among Christians as it is temporall for this much doth signifie the temporall and spirituall power taking them in abstracto or which is all one that temporall Princes are in meere temporall causes subiect to spirituall Pastours cannot with any shew of probabilitie bee gathered out of those words of S. Gregorie Nazianzene 3. Wherefore the vnion of the temporall and spirituall power among Christians is nothing like to the vnion of the body and soule in man for that the body is a substantiall matter and the soule a substantiall forme and therefore being vnited they make one substantiall compound which is called man who therefore hath in him actually properly and formally both body and soule as euery compound hath in him the parts whereof it is compounded but the ciuill and spirituall power are not among Christians vnited as two parts compounding really and actually one totall body which is the Church of Christ whereof the Pope is head for that according to Card. Bellarmines owne doctrine the Church of Christ whereof the Pope is head is compounded only of spirituall power and not of ciuill power as ciuill is distinguished from spirituall but ciuill and spirituall power ciuill power and spirituall subiection ciuill subiection and spirituall subiection to omit now spirituall power and ciuill subiection are only vnited among Christians as two accidents for example Musike and Phisike are vnited in one man which vnion being only accidentall and in subiect is not sufficient to cause the temporall and spirituall power to make truely properly and formally one body whereof the Pope is bead but only to make the same man either to haue in him both temporall and spirituall power or temporall power and spirituall subiection or both temporall subiection and spirituall subiection to omit now spirituall power and temporall subiection and consequently the same man to bee guided directed and gouerned in temporall things by the lawes precepts and directions of the temporall power and in spirituall things by the lawes precepts and directions of the spirituall power As the vnion of Musike and Phisike in one man although it be only materiall accidentall and in subiect yet it maketh the same man to be both a Musician and a Physitian and as he is a Musitian to be guided and directed by the lawes and precepts of Musicke and as a Phisitian by the rules precepts of phisike but it doth not make Musike to be guided and directed by Physike or a Musicion as he is a Musician to be guided and directed by a Physition as he is a Physitian So likewise the aforesaid vnion of temporall and spirituall power of temporall power and spirituall subiection c. in one man doth not make the temporall power to be subiect to the spirituall or a temporall Prince as hee is a temporall Prince or which is all one in temporall causes to bee guided directed and gouerned by the spirituall power as it is spirituall But of this similitude of the soule and body wee shall haue occasion to treat againe beneath c Cap. 8. 4. Pardon me good Reader that sometimes I repeate the same things somewhat often it is not to make my booke the bigger and to fill it vp with idle repetitions of the same things as my Aduersaries to disgrace me are pleased to lay to my charge not considering that they themselues do often times commit the like but it is onely to cleere thy vnderstanding and to make thee throughly comprehend the difficultie and in what manner the temporall and spirituall power are vnited and subordained among Christians considering that my Aduersaries to prooue the Popes power to depose Princes to dispose of all temporalls and to punish temporally by way of constraint doe so often inculcate this vnion and subordination as a principall ground whereon the Popes power in temporalls doth depend And thus you haue seene how weakely Card. Bellarmine and disagreeably to his owne principles hath laboured to proue that the temporall and spirituall power among Christians doe make one totall body or common wealth whereof the Pope is head now you shall see how weakely also and not conformably to his owne doctrine he endeauoureth to proue that the temporall power among Christians is subiect and subordained to the spirituall Chap. 4. Wherein the true state of the question concerning the subiection and subordination of the temporall power among Christians to the spirituall is propounded and the different opinions of Catholikes touching this point are rehearsed 1. FIrst therefore that you may perceiue the true state of the question and wherein I doe agree with Card Bellarmine and wherein we differ I doe agree with him in this that Christian Princes in whom the supreme temporall power doth reside being the sheepe of Christ no lesse then inferiour persons are subiect to the supreme visible Pastour of the Church of Christ but the question is in what things and also in what manner they are subiect Secondly we also agree in this that Christian Princes are in spirituall things or which doe belong to Christian faith and Religion subiect not onely to the directiue or commanding power but also in spirituall punishments to the coerciue or punishing power of spirituall
Pastors in such sort that Christian Princes are not onely bound to obey the command of their spirituall Pastors in things which doe concerne Christian faith and religion but also if they be disobedient they may with spirituall punishments he punished and compelled therevnto Thirdly we doe also agree in this that Christian Princes are bound to obey the commanding power of spirituall Pastours not only in those things which of their owne nature are Ecclesiasticall or spirituall but also in things temporall when by accident they become spirituall in so much that a spirituall Pastor hath authoritie to command a temporall Prince to vse or not vse his temporall power when it is necessarie or hurtfull to Catholike faith and religion but this is nothing else then that temporall Princes in things spirituall for whether they be per se and of their owne nature or onely by accident spirituall it little importeth are subiect to the commanding power of spirituall Pastors as likewise all temporall causes and crimes whether of their owne nature or onely by accident they become temporall are subiect to the commanding and coerciue power of temporall Princes 2 But the controuersie betwixt me and Card Bellarmine is concerning two things the first is concerning the commanding power to wit whether temporall Princes are subiect to the commanding power of spirituall Pastors not onely in things spirituall and in temporall when they become spirituall but also in meere temporall things for this is properly temporall power taking temporall power in abstracto to be subiect to the spirituall For as a Musician can not truly be said to be subiect as he is a Musician and in all things belonging to Musicke to a Physition as he is a Physition for that Musicke is not per se and of it owne nature referred to Physicke and if Musicke were per se and of it owne nature subiect to Physicke a Musician as he is a Musician and in all things belonging to Musicke should be subiect to a Physician as he is a Physician for which cause a Shipwright as he is a Shipwright hath intrinsecall reference to a Nauigator for that the Art of making ships is per se and of it owne nature ordayned for nauigation So also if the temporall power among Christians be per se and of it owne nature subiect to the spirituall power it must follow that temporall Princes who are Christians are as they are temporall Princes and in all things belonging to temporall power subiect to spirituall Pastours as they are spirituall Pastours And if temporall Princes who be Christians are not subiect as they are temporall Princes to spirituall Pastors as they are spirituall Pastors the temporall power among Christians is not per se and of it owne nature subiect to the spirituall power 3 The second thing which is in controuersie betwixt me and Card. Bellarmine is concerning the coerciue power of spirituall Pastors to wit whether temporall Princes are subiect to the coerciue power of spirituall Pastors in such sort that spirituall Pastors especially the Pope who is the supreme Pastour of all Christians haue by the institution of Christ authoritie to depriue temporall Princes of their Kingdomes to dispose of all their temporalls and to punish them temporally or with all kinde of temporall punishments in case they will not obey their iust command And this is the maine point and principall scope at which both the Canonists who hold that the Pope hath directly power in temporals in habit although the vse they haue committed to temporall Princes and also the Diuines who hold that hee hath onely indirectly that is in order to spirituall good power in temporalls doe chiefly aime Now concerning these two points there be three different opinions of Catholikes 4 The first opinion is of the Canonists who holding that the Church of Christ whereof the Pope is the supreme visible head doth consist both of temporall and spirituall power doe consequently hold that all Christian Princes not only as they are Christians but also as they are temporall Princes are in all temporall causes subiect to the commanding power and in all temporall punishments subiect also to the coerciue power of the Pope whom they make the supreme both temporall and spirituall Monarch of the world and to haue directly both temporall and spirituall power although the vse exercise and execution of his temporall power he hath out of the territories of the Church committed to Secular Princes as to his Vice-Royes Vicegerents or Deputies and this doctrine some Lawyers held to be so certaine that they were not afraid to condemne the contrarie as hereticall for which they are worthily taxed by Coverruvias d In Regula peccatū 2. part Relect. §. 9. num 7. of great temeritie But with this opinion for that it is commonly reiected by all Diuines and confuted also by Card Bellarmine himselfe e Lib. 5. de Rom. Pont. a cap. 2. I will not at this time intermeddle 5 The second opinion is of many Schoole-Diuines especially of these later times who although they seeme greatly to mislike the Canonists opinion in that the Canonists hold the Pope as Pope to haue directly not only spirituall but also temporall power and to be both a temporall Monarch and also a spirituall Prince and Pastour of the whole Christian world yet in effect they doe giue as full and ample authoritie to the Pope ouer Christian Princes as the Canonists do for whatsoeuer the Canonists affirme that the Pope can directly effect by his temporall power the same doe the Diuines affirme that he can effect indirectly and in order to spirituall good by his spirituall power And therefore although they will not grant that the Pope hath formally temporall power but only spirituall yet they grant that this spirituall power of the Pope is virtually and in effect temporall and that therefore the Pope by his spirituall power can in order to spirituall good depriue temporall Princes of their kingdomes dispose of all their temporalls punish them with all kinde of temporall punishments and finally whatsoeuer temporall Princes can by their temporall power doe for the temporall good they affirme that the Pope by his spirituall power can doe for the spirituall good Yea some of them doe so extend this spirituall good and spirituall harme taking spirituall harme not only for spirituall crimes as heresie Apostacie and such like but also for all temporall crimes as are drunkennesse fornication and the like that they giue a more ample power to the Pope to depriue Princes of their kingdomes then by temporall lawes is vsually granted to temporall Princes to depriue their subiects of their lands who for whoredome drunkennesse and many other temporall crimes can not vsually by the lawes of any Christian kingdome bee depriued of their lands and possessions 6. The third opinion is of many other learned Catholikes both Diuines and Lawyers whom I cited before f Part. 1. per totum who although they agree with
the second opinion in this that the Pope hath power to command temporall Princes in spirituals but not in meere temporals and to punish them with spirituall punishments when they refuse to obey his iust command yet that the Pope hath any coerciue power call it spirituall or temporall for in effect it is truely temporall to inflict temporall punishments to dispose of temporals for the spirituall good or to depriue temporall Princes of their temporall dominions they vtterly denie affirming that onely Excommunication or some such like spirituall punishment is the last to which the Popes coerciue power can extend And this their doctrine which Card. Bellarmine and some few others of his Society haue presumed to condeme as altogether improbable yea and wholly repugnant to Catholike faith I haue taken vpon me to maintaine as neither repugnant to Catholike faith or religion nor preiudiciall to eternall saluation and that therefore it may be defended by any Catholike without any note of heresie errour or temerity 7. These bee the different opinions of Catholikes concerning the subiection of the temporall power to the spirituall wherby you see that althogh all Catholikes doe grant that temporall Princes who are somtimes called temporall powers are subiect to the spirituall Pastour in things spirituall and in temporall when they become spirituall yet all doe not grant that the temporall power it selfe euen among Christians is per se and of it owne nature subiect to the spirituall nor that the Pope as Pope hath any coerciue power to constraine and punish with temporall punishments but onely with spirituall Neither doth it follow that because Christian Princes are subiect to the Pope therefore they are subiect in all things and in all manner of subiection but onely in that sort as Christ hath giuen him power both to command punish As children are subiect to their Parents seruants to their Masters wiues to their husbands yet they are not bound to obey them but in those things wherein they haue power to command nor to be punished by them but in that sort as the temporall common-wealth whereof they are members hath expressely or couertly giuen them leaue to punish and the reason is for that they are not Superiours in an absolute and indefinite but onely in a limited and determinate manner 8. Now what opinion Card. Bellarmine doth follow whether of the Diuines or of the Canonists truly I cannot as yet well vnderstand For although he seeme to disallow the Canonists doctrine which at large he confuteth in his controuersies yet to prooue the Popes power to depose Princes and to dispose of temporals in order to spirituall good hee laieth such grounds concerning the vnion and subordination of the temporall and spirituall power among Christians which doe cleerely confirme the Canonists doctrine For concerning the vnion of these two powers hee affirmeth as you haue seene that the temporall and spirituall power the kingdome of Christ and the kingdomes of this world when they are Christian doe make one totall body which is the Christian common-wealth and Church of Christ whereof the Pope is head from whence it necessarily followeth that the Pope in whom all the power of the Church doth reside must haue truely properly and formally both ciuill and spirituall power which is the Canonists opinion and not onely spirituall power which is not formally but onely vertually ciuill which the Diuines and also Card. Bellarmine in places doe affirme And now concerning the subiection and subordination of these two powers he affirmeth that the temporall power among Christians not onely as it is Christian but also as it is temporall is subiect to the Ecclesiasticall as it is Ecclesiasticall or which is all one that the temporall power it selfe among Christians is per se and of it owne nature subiect to the spirituall from whence it cleerely followeth as before I shewed by the examples of Musike and Physike Christian Princes not onely in spirituals and in temporals when they become spirituals which is in order to spirituall good but also in meere temporall causes are subiect to spirituall Pastours which is the Canonists opinion and which Card. Bellarmine in other places doth disprooue 9. But how vnsoundly Card. Bellarmine and not conformably to his owne grounds laboreth to proue that the temporall power it selfe among Christians as it is temporall is subiect to the spirituall as it is spirituall you shall anone perceiue For six principall arguments I doe finde in Card. Bellarmine by which he endeauoureth to conuince that the temporal power it selfe among Christians as it is temporall is subiect and subordained to the spirituall as it is spirituall or which I take for all one that the temporall power among Christians is per se and of it owne nature supposing the institution of Christ subiect and subordained to the spirituall which arguments of Card. Bellarmine I thinke it fit to examine in this place together with the Replyes which he either in his booke against D. Barclay or in his Schulckenius against mee hath brought to confirme the same that thereby the Reader may fully vnderstand in what manner the temporall power is subiect to the spirituall and how strong or weake a proofe is the subiection or subordination of these two powers which is by Mr. Fitzherbert supposed to be so inuinsible a ground to conclude from thence that the Pope as Pope hath power in order to spirituall good to dispose of all temporalls to depose temporall Princes and to punish by way of coercion with all kinde of temporall punishments Chap. 5. Wherein is examined Card. Bellarmines first argument taken from the ends of the temporall and spirituall power 1. THe first argument which Card. Bellarmine affirmeth a Lib. 5. de Rom Pont. c. 7. to demonstrate that the temporall power among Christians not only as it is Christian but also as it is ciuill or temporall is subiect to the Ecclesiasticall as it is Ecclesiasticall is taken from the ends of both the powers For a temporall end saith he is subordained to a spirituall end as it is manifest because temporall felicitie is not absolutely the last end and therefore it ought to bee referred to eternall felicitie but it is apparant out of Aristotle 1 Ethic. cap. 1. that faculties or powers are so subordained as their ends are subordained 2. To this argument I answered in my Apologie b Num. 162. seq that not euery temporall end is per se and of it owne nature ordained or subordained to a spirituall end speaking of create ends and not of God almighty who is the beginning and end of all things but it is only by accident or accidentally by man who worketh for an end ordained to a spirituall end And therefore although temporall good or felicity be not absolutely the last end of man yet it is the last end of the temporall power it selfe which is in man For euery power as it is a power hath for her last end her act
cap. 14. replieth in this manner That which I sayd that the members of the same body are connected and that one doth depend vpon another I vnderstood of members of a diuerse kinde as is a finger a hand an arme a shoulder and a head and not of members of the same kinde as are two hands two feet two eyes two eares For the ciuill and Ecclesiasticall power whereof we speake are of a diuerse kinde as it is manifest and words are to bee vnderstood according to the matter which is treated of otherwise there could not bee any demonstration so certaine against which there could not bee brought some cauill Therefore Kingly power which is principall in his kinde if it compound one body with the Ecclesiasticall power which also in his kinde is principall must of necessitie be either subiect or superiour least that in one bodie there be two heads and seeing that it is manifest enough that the Pope is head of the Church in steede of Christ it doth plainely follow that a King must either bee no member of this body or else hee must bee subiect to the Pope and in the same manner the ciuill power which doth chiefely reside in the King must either bee subiect to the spirituall which doth chiefely reside in the Pope or else it must remaine out of the Church in that manner as a finger cannot be in the body which doth not depend vpon the hand nor a hand which doth not depend vpon the arme nor an arme which doth not depend vpon the shoulder nor a shoulder which doth not depend vpon the head 5. But that which Barclay saith a little after that the spirituall and ciuill power are as two shoulders in a body whereof neither is subiect to the other but both of them are subiect to one head which is Christ is not onely false because those powers are not of the same kinde that they may be compared to two shoulders but also it appertaines to the heresie of this time For what doe the heretikes of this time more endeauour to perswade the people then that the Pope is not the visible head of the body of the Church vnto whom all Christians if they will be saued must bee subiect But this Barclay of his owne accord doth grant them who neuerthelesse in all his booke doth make himselfe a Catholike Therefore the spirituall and ciuill power are not well compared to two shoulders but they ought either to bee compared to the spirit and flesh as did S. Gregorie Nazianzene in the place often cited compare them or else to the shoulder and head to wit principall members wherof neuerthelesse the one although of it selfe very strong and potent ought to bee directed and gouerned by the other which is superiour 6 But this Reply of Card Bellarmine although at the first sight may seeme especially to the vnlearned to haue in it some shew of probabilitie yet to the iudicious Reader who will be pleased to examine it more exactly it will clearely appeare to be in very deede very vnsound and fallacious to D. Barclay very iniurious to Catholike religion very scandalous and in very truth to haue in it no probabilitie at all d Cap. 14. §. 2o. as Mr. Iohn Barclay in his answer to Card. Bellarmine hath most clearely convinced And first whereas Card. Bellarmine affirmeth that when he said that members of the same body are depending one vpon the other he vnderstood of memberâ— of a diuers kinde as is a finger a hand an arme a shoulder a head and not of members of the same kind as are two hands two feet c. Mr. Barclay replyeth that it is vntrue that members of a diuerse kind are depending one vpon the other as the hand doth not depend vpon the foot the liuer vpon the lights the splene vpon the shoulders c. 7 And as for those examples which Card. Bellarmine doth bring hee vseth therein great deceipt for neither doth the finger for that cause depend vpon the hand nor the hand vpon the arme nor the arme vpon the shoulder for that they are members of one body but for that by order of nature the finger cannot consist or bee of it selfe without the hand nor the hand without the arme nor the arme without the shoulder Neuerthelesse many members of the same body also of a diuerse kinde can well consist one without the other as the eye without the eare the shoulder without the foot the nose without the eie c as likewise these two members whereof we now treate of the Christian common-wealth not onely may but also did actually as Card. Bellarmine himselfe confesseth e Lib. 5. de Rom. Pont. c. 6. in the A-Apostles time consist one without the other And if this proposition of Card. Bellarmine be true that the members of one body if they bee of a diuerse kinde must depend one vpon the other hee must acknowledge that in one kingdome the Musician must depend vpon the Physician or the Physician vpon the Musician the Shooe-maker vpon the Taylor or the Taylor vpon the Shooe-maker the Lord Chamberlaine vpon the Lord Treasurer or the Lord Treasurer vpon the Lord Chamberlaine to omit infinite other such like trades and dignitieâ— all which are members of the same bodie or Kingdome whereas it is too too manifest that they are not subiect or depend one vpon the other but either immediately vpon the King or vpon those Magistrates whom the King shall appoint 8. Secondly whereas Card. Bellarmine affirmeth that it is manifest enough that the Pope is head of the Church in place of Christ from whence it doth clearely follow that a King must either be no member of this body or else he must be subiect to the Pope Mr. Barclay replyeth that Card. Bellarmine doth cunningly equiuocate in that word Church For the Pope indeed is head of the Church that is of Ecclesiasticall things or of Christians as they are Christians in so much that a King cannot be a member of the Church being taken in this manner but hee must be subâ—ect to the Pope But if by the Church hee vnderstand both powers ciuill and Ecclesiasticall which are among Christians both Lay-men and Cleargiemen who are ioyned by one linke of faith he iâ— altogether deceiued For the Pope is not the head of ciuill things and therfore in vaine doth Card. Bellarmine affirme that Kingly power must of necessitie be either subiect or superiour least that there be two heades in one bodie For taking the Church in that sense as it comprehendeth ciuill and spirituall power the Church hath Christ only for the head and the Pope and Kings for chiefe members who also in an other respect are ministeriall heades vnder Christ the King of ciuill gouernment and the Pope of spirituall Besides Card. Bellarmine doth now change his medium as the Logicians call it His argument which he tooke vpon him to defend was this They are members of one body therefore one
r Lib. 5. de Rō Pont. cap. 1. yet this rather confirmeth mee in my opinion For if his doctrine which denieth that the Pope as Pope hath power to depriue iuridically and by way of sentence temporall Princes of their dominions and to vse the temporall sword had beene thought in those daies to haue beene hereticall or erronious as now Card. Bellarmine and some few other Iesuites will needes haue it to be it is like that he should also haue beene compelled to recall that doctrine and that those learned Authors who write of heresies as Alphonsus de Castro Prateolus Genebrard D. Sanders and others would for the same haue taxed him and Marsilius of Padua as also Albericus and those many Schoolemen and Doctours related by Trithemius and Almaine who did defend the same doctrine with some note of heresie or errour which seeing they haue not done it is a manifest signe that they did not account that doctrine for hereticall or erronious that the decree of the Councel of Lateran which was long before any of these mens daies and which was also so publike and registred in the corps of the Canon Law was not in those times vnderstood in that sense as Card. Bellarmine now of late for before in his controuersies he made small reckoning of that authority for that he cleane omitteth that decree yet bringing many particular facts of Popes yea of Pope Innocēt the third in whose time and by whose authoritie that Councell was held and some few others without sufficient proofe as I will shew beneath ſ Part. 3. ca. 9. seq will needes haue that decree to be vnderstood 36. Neither is that true which D. Schulckenius affirmeth that Ioannes Parisiensis in acknowledging That when the Pope doth becken the Emperour ought to exercise the iurisdiction of the secular power for the spirituall good But if hee will not or if it doth not seeme to him expedient the Pope hath no other thing to do because he hath not the materiall sword in command but onely the Emperour according to S. Bernard dooth either speake of the direct power of the Pope to vse them materiall sword or else contradict himselfe when afterwards hee writeth that the Pope may per accidens depose the Emperour by causing the people to depose him For Ioannes Parisiensis in that his Treatise de potestate Regia Papali doth expresly impugne both the direct and indirect coerciue power of the Pope to punish by way of sentence and iuridically with temporall punishments affirming as D. Schulckenius also himselfe heere relateth that Excommunication or some such like spirituall punishment is the last which an Ecclesiasticall Iudge can inflict For although it belongeth to an Ecclesiasticall Iudge to bring men backe to God and to withdraw them from sinne yet he hath not this but according to the way or meanes giuen him by God which is by excluding from the Sacraments and the participation of the faithfull 37 Neither doth Ioannes Parisiensis therefore contradict himselfe in affirming that the Pope may depose per accidens by meanes of the people For although he be of opinion as I shewed before t Part. 1. ca. 2. that the people haue in some cases a coerciue power ouer their Prince and in some cases may depose him and consequently the Pope may in those cases if it be necessarie to the good of the Church command the people and with spirituall punishments compell them to vse their coerciue power and so the Pope may be said to depose a Prince per accidens by meanes of the people with which philosophicall question I will not at this time as I often said intermeddle yet concerning the Popes coerciue power to vse him selfe the temporall sword or to depose the Emperour by way of iuridicall sentence which is not repugnant to his authoritie to depose by meanes of the people if the people haue any such authoritie to depose which many learned Diuines to whose opinion the ancient Fathers seeme to assent as I haue signified heretofore doe denie u in my Apologie nu 411. and here part 1. cap. 3. nu 5. Ioannes Parisiensis is cleane opposite to Card. Bellarmines opinion and expressely affirmeth that the Pope hath no power to depriue iuridically or by way of sentence temporall Princes of their kingdomes but only to inflict by way of coercion or constraint Ecclesiasticall or spirituall Censures And thus much both concerning my answer to S. Bernards authoritie and also the Reply which D. Schulckenius hath made therevnto 38 Now to the authoritie of Pope Boniface the 8. I answer first that his words are to be vnderstood in that sense as I expounded S. Bernard whom hee as Card Bellarmine affirmeth did imitate to wit that the temporall power is in order to spirituall good or which is all one in spirituall things subiect to the command of the spirituall power and that shee is to be instructed by the spirituall not absolutely in temporall gouernment but in Christian faith and religion and that if shee goe out of the way or erre in things belonging to Christian faith and religion shee is to bee iudged by the spiritual but with spirituall not temporall punishments And in this sense it is very true that the sword is vnder the sword and the temporall power is subiect to the spirituall but by this it is onely signified that temporall Princes are in spiritualls but not in meere temporals subiect to the spirituall command and spirituall correction of spirituall Pastours 39 Secondly although Pope Boniface should vnderstand those words in this sense that temporall Princes are not onely in spiritualls but also in temporalls subiect to the Popes power both to command and also to punish temporally yet his authoritie herein as he is Pope for as he is a priuate Doctor it is no greater then of other Doctors is not of any great weight considering first that as well obserueth D. Duvall x De suprema Rom. Pont. potest part 2. q. 4. pag. 262.263 a learned Schoole-Diuine one of the Kings Readers in the Colledge of Sorbon although Pope Boniface doth make mention both of the spirituall and temporall sword and in the progresse of his Constition doth say that the temporall sword is vnder the spirituall yet in the definition or conclusion which chiefely as in the decrees of Councells is to be regarded seeing that this onely bindeth to beleeue this onely hee pronounceth in generall but we declare say define and pronounce that it is necessarie to the saluation of euery humane creature to be subiect to the Bishop of Rome But in what manner all men must be subiect it is not expressed in this definition and therefore not to contradict this definition it is sufficient to affirme that all men must in spiritualls bee subiect to the Popes power to command and to punish s piritually 40 Secondly for that this Extrauagant was recalled by his Successour Pope Clement the fift in