haue saied of the knowen respect the Kings of England euer before bare to the Pope and the Apostolicall Sea 14. Seuenthlis I prooue this by the ancient Ceremonies of kissing the Popes feete and other Homage which no good Christian though a King or Emperour hath euer disdained fulfilling therein the prophecie of Esay Quam speciosi pedes Euangelizantis pacem How beautifull are the feet of him that Euangelizeth and preacheth peace Esay 52. And following therin the example of the three Kinges Matt. 2. who adored Christ and of the prime Christians who brought the price of their Lands to the feet of the Apostles Act. 4. 5. Act. 10. Phocius in Nomo con Cap. Constantinus dist 96. Naucler lib. 2. gener 18. Blond li. 10. Mart. Polonus Platina in Steph. 2. S. Ansel Luc li. 1. Collecta Plat. in Adria 1. Baro. to 12. anno 1130. Platina in Eugenio IV. and of Cornelius that fell at Peeters feet CONSTANTINE the Great Greater for his humilitie then for the greatnes of his victories and Emperie honoured the Pope as his Pastour and superiour and bestowed great temporall honour and Regalities vpon him IVSTINIAN the Great in the yeare 535. adored AGAPETVS Pope IVSTINIAN the second crouching to Pope CONSTANTINES the first feete embraced him King PIPIN going to meete Pope STEEVEN who was going to him into France for helpe kissed his feet and ledd his horse by the bridle into the Court and pallace CHARLES the Great would not be hindred by Pope ADRIAN the first from kissing his feet as Platina writeth LEWIS King of France and HENRIE the second King of England kissed humblie the feet of INNOCENT the second SIGISMVND the Emperour in the Councell of Constance worshipped Pope MARTIN prostrate vpon the ground ALBERT Emperour of the West and IOANNES PALEOLOGVS Emperour of the East vsed the same submission to EVGENIVS the fourth in the Councell of Florence 15. By this which hath bene said who is of so little insight that seeth not how Princes are and ought to be subiect vnto the chiefe Bishop and highest visible Pastour of the Church which if Princes also could see as their conceipt of their owne Authoritie many times hindreth them from seeing they would not encroach vpon the Church as they doe they would not contemne her lawes but honour them as Oracles they would not despise the Churches Pastours but would as the auncient Christian Princes were wont to do honour them aboue all terrene Potentates 16. And would to God our noble soueraigne King IAMES had bene trained vp in the schoole of Christs Catholike Church in which our ancient Kings his Predecessours learned their dutie towards the Pope that rare and deepe iudgement of his would neuer haue permitted him to thinke a Temporall King as great as the Pope In praf monitor pag. 5. to whom his Predecessours subiected their persons Kingdomes Crowns and Scepters it would neuer haue sunke into his learned head that the Pope should be Antichrist and consequentlie all his Predecessours the Kings of England yea of Christendome so wise so pious so warlike so victorious worshippers and fauourers of Antichrist he would neuer haue incited the Emperour and Christian Princcs In praef monitor to curbe him restraine him and to diminish that his Authoritie which not they but Christ gaue him by which he hath put the crowne vpon many an Emperour and Kings head by which all Christian Kinges and their Kingdomes haue bene maintayned in Religion wealth and prosperitie against which Authoritie no temporall stares haue long preuailed but like waues against the Rocke by persecuting it haue wasted and ruined them selues which Authoritie was not giuen him ex prima intentione to take away temporall Kingdomes from any vnlesse by euill comportement they make them selues vnworthie of all rule and humane societie but rather to conserue them and to adde vnto them a new Crowne and Kingdome of Heauen for non eripit mortalia qui regna dat Coelestia he that giueth to man heauenlie thinges goeth not about to take away from him those that be earthlie Imploie then ô noble soueraine your rare witt power and force to defend and protect this Authoritie not to impugne it shew your self worthie that Title of a Defendour of the faith which was giuen to your Predecessours by the Sea Apostolick not for impugning but for defending her faith and Authoritie Seeke not to sacke and rase that Citie which is built vpon a Rocke Thinke not to preuaile against that Church against which all the persecutions schismes and heresies that haue beene raised against her no nor the forces or gates of Hell could hetherto or shall euer here after preuaile Seeke not to sinke the shippe which PETER ruleth and at whose sterne CHRIST him self sitteth It may be by Gods permission tossed with windes waues and Tempests but it can neuer be drowned for as Pope GREGORIE the ninthe once tould an Emperour that thought by humane force and policie to sincke her Cuspinianus in Frederice Niteris incassum nauem submergere PETRI Fluctuat at nunquam mergitur illa ratis Thou striu'st in vaine S. PEETERS ship to sinke Floate may it well to drown it neuer thinke CHAPTER VI. That Princes Kings yea Emperours haue no authority to gouerne the Church or to make Ecclesiasticall lawes neither to be accounted heads or Superiours but subiects of the Church though protectours and defendours and therefore are modestly admonished of their duty and office 1. ALmightie God as he hath instituted two powers terrene and spirituall Ciuill and Ecclesiasticall and hath distinguished them in Natures obiects functions ends so to auoid confusion he hath placed them in diuers subiects The terrene power he hath giuen to Princes and Magistrates the spirituall and Ecclesiasticall to Priests Prelats and Pastours as aboue we haue seene For although there be no such naturall repugnancie but that these powers may consort in one Ep. 126. ad Euag. and the selfe same person for as S. HIEROME sayth in the law of Nature the first begotten of euerie familie were Priests and Temporall Lords Melchisedech also and Moyses and the Machabâ—et were Priests and Princes yet it is most conuenient that these two powers should be separated the King and Prince by reason of his warres and Temporall Affaires wherwith he is intangled being not so apt to menage matters of the Church and Religion the Prelate and Pastour being by office obliged to attend to diuine matters from which the menaging of common wealthes affaires would much distract him And therfore as the Church came to greater perfection Num. 27. so were these offices giuen to distinct officers For IOSVE was made Captaine and Commander in Temporall things 2. Paralip 19. ELEAZAR was the High Priest and chiefe in matters of the Church AMARIAS the High Priest commanded in his quae ad Deum pertinent in matters pertaining to God and ZABADIAS was deputed to the gouernment of those thinges that
monstretur The beginning is taken from one and the Primacie is giuen to PETER that one Church and one chaire may be shewed Cypr. ep ad Iubaianū Hier. lib. 2. contra Iouin And in his Epistle to Iubaianus Ecclesia quae vna est super vnum qui Claues accepit voce Domini fundata est The Church which is one is by the voice of our Lord founded vpon one who hath receiued the Keyes And S. HIEROME sayth Inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Amongest twelue one is chosen that the Head being appointed the occasion of schisme may be taken away But if we admit euerie King as Head of the Church in his Kingdome we shall not haue one visible Head but manie and those also verie diuers For as Kings claime supremacie in causes Ecclesiasticall because they are supreme Princes for the same reason may the senate in Venice Genua and Geneua challenge the same Authoritie Whence followeth that vnitie in faith and Sacraments vnder so diuers Heads cannot any long time be retained but we should haue as many Religions as Kings and as many diuers and independent Churches and Kingdomes for one King will not depend either for him selfe or his people of an other 12. This diuision we see alreadie proceedeth from these diuers Heads Haue we not seene how Religion in England hath changed with our Kinges since they challenged supremacie of our Church King HENRIE the Eight in the six and twentith yeare of his Raigne in the Parlament holden at VVestminster the third of Nouember 1534. enacted that the King should be reputed the onlie supreme Head in earth of the Church of England and should haue aswel the Title and stile as all honours authorities and commodities belonging thervnto and all power also to redresse all Heresies errours and abuses in the same and the yeare before also the fiftenth of Ianuary the King and Parlament decreed That no Appeales should be made to Rome no Annates or Impositions should be paied to the Bishop of Rome no sutes should be made to him for licēre or dispensation And yet in the Parlam̄et holden at Westminster anno Domini 1554. the first and second yeare of King PHILIP and Queene MARIE obedience was restored to the Church of Rome and all statutes repealed which derogated to the Authoritie and honour of the Sea Apostolick and the Title of the Kings supremacie in causes Ecclesiasticall was reiected After this notwithstanding was the same Authoritie taken againe by Queene ELIZABETH in the Parlament Anno Domini 1558. Anno 1. regni Elizab die 13. Ian. Likewise in the Parlament holden by King HENRIE the Eight in the one and thirtith yeare of his raigne and eight and twentith of April and in the yeare of our Lord 1537. these six Articles were enacted The Six Articles The Reall presence of the true and naturall Bodie and bloud of Christ vnder the formes of bread and wine without the substance of bread and wine 2. That Communion vnder both kindes is not necessarie for the people 3. That Priests cannot marrie after Priesthood 4. That Religious after their vowes cannot marrie 5. That Priuate Masses are according to Gods law and to be allowed 6. That Auricular Confession is expedient and necessarie And yet this statute was qualified and repealed by EDWARD the sixt his sonne and as yet a Child in the yeare of our Lord 1547. 4. Nouemb. and first yeare of his raigne After that againe the self same six Articles were receiued and confirmed in Queene MARIES raigne in the first Parlament an Domini 1553. 24. Octob. and in another an Domini 1554. Likewise King HENRIE the Eight in the Parlament holden the 22. of Ianuary and 34. of his raigne in the yeare of our Lord 1542. condemned Tindals Translation of the Bible and all bookes written against the Blessed Sacrament and forbad the Bible to be redd in English in any Church which statutes were repealed by King EDWARD at VVestminster an 1. Edu 6. Domini 1547. And yet the former statute of King HENRIE was renewed by Queen MARIE in the first yeare of her raigne an Domini 1553. and repealed againe by Queen ELIZABETH in the first yeare of her raigne So that if Kings be heads of the Church and haue supreme Ecclesiasticall Iurisdiction we shall haue as many Religions almost as Kinges And euen as King HBNRIE the Eight after his vsurpation of the supremacie changed his wiues and made his mariages lawfull and vnlawfull his children legitimat and illegitimat at his pleasure and by Authoritie also of the Parlament which durst not gainesaie so euery King shall haue authority to change religion and must be obeyed as the onlie supreme Head in earth of the Church For as King HENRIE the Eight and his young Sonne King EDWARD and his Daughter Queene ELIZABETH challenged Authoritie to redresse errours and correct heresies to giue validitie to all Ecclesiasticall lawes and Synodes as King HENRIE made it Heresie to denie the Reall Presence so another King of England or of another Kingdome may decree the contrarie As King HENRIE forbad Priests to marrie so another King will permit them to marrie As King HENRIE commanded the Bibles to be read and diuine seruice to be sayd and song in Latin so another will like better of the vulgar tongue of his owne Countrie and if you say that the King is tyed to the word of God euerie one of them will say that they follow the word of God hauing the Authoritie to iudge of heresies and consequentlie of the true meaning of the word of God 3. Sixtlie if Princes were Heads of the Church a ridiculous consequence and of which euen the Kinges and Queenes of England haue bene ashamed would follow to wit that they may preach minister Sacramentes excommunicate call Councels and sit as iudges in them c. For if the Prince be supreme head he is also supreme Pastour of the Church of his Kingdome for Head and Pastour in this kind is all one In Tortura Torti And this D. ANDREWES graunteth and prooueth by the example of DAVID to whom the people sayd That God had sayd vnto him Tu pafces populum meum Israel 2. Reg. 5 Thou shalt feede my people of Israel VVheras there only mention is of a Temporall Pastour gouernment and feeding as appeareth by the words following Tu eris Dux super Israel Thou shalt be Captain ouer Israel Gen. 45. And in this sence IOSEPH said Ego te pascam I will feede thee meaning his father IACOB So that if the Prince be Head of the Church he is Pastour but it pertaineth to the office of a Pastour to gouerne his sheepe by lawes to feede them with bread of the word of God Matt. 4. by which the soule liueth and the Sacraments to seuer an infected sheepe from the flocke by excōmunication least it infect the whole and consequentlie if the King be supreme head
by warre a Prince that persecureth Religion it is lawfull to kill him and consequentlie to depose him because the end of iust warre being peace all things in it are lawfull which are necessarie to obtaine peace and if vnles the Prince be taken away that iust peace cannot he had that also is lawfull 2. The Caluinists are not behind them in this point Caluin saith that earthlie Princes do bereaue them selues of Authoritie when they erect them selues against God yea that they are vnworthie to be reckened in the number of men and therfore we must rather spit in their faces then obey them Beza in ep dedic Noui Testam an 1554. epist 34. 37. Can. 3. an 1572 Beza in his Epistle Dedicatorie to his New Testament defendeth Rebellion against Princes of a different Religion if they permitt not but rather persecure Caluinisme The Hugonots of France in a Councell of Ministers at Berne haue decreed that euerie citie shall sweare that they and their posteritie will obserue firme and inuiolate the thinges following of which one is can 40. that vntill it please God in whose hands are the harts of Kings to change the hart of the French Tyrant so they call him in the meane time euerie Citie shall choose a Mayor to gouerne them as well in warre as in peace Another Canon is that all Captaines leaders neuer lay downe weapons as long as they shall see them persecute the Doctrine of Saluation Caluinisme and the Disciples of the same Caluinists Another is If it please God to raise vp some Christian Prince to take reuenge of their sinnes and to deliuer his people let them subiect them selues to that Prince as to another Cyrus sent to them from God And this doctrine of the same Hugonots was practised in France to the ruine of many cities and Churches and the slaughter of many thousands as The Historie of the Ciuill warres of France printed at London anno 1591. and Crispinus in his booke of the Estate of the Church and others haue written and to this day France remembreth yea feeleth it The like practise the hereticks in the lowe Countries haue vsed as Osiander confesseth and all the world witnesseth Moreouer Osiander sayth that the states there deposed their Prince Osiand in Epit. histor Eccles Cent. 16. pag. 941. Belgici publico scripto Domino Regi suo Philippo obedientiam subiectionem renunciant They of the low Countries renounce all obedience and subiection to their Lord and King Philip and consequentlie they depose him because there is no King without subiects Yea an Edict of this deposition is extant in their Historie printed at Francfort in the yeare 1583. in which they declare him to haue lost all right and title by his Tyrannie and forbid all vse of his name and seale 3. Zuingl in explaÌ„ art 42. fol. 84. Idem lib. 4. ep ad Conhardum c. pag. 868. 869. Zuinglius and the Zuinglians iumpe with them in the same opinion Quando Reges Principes Magistratus perfidè extra Regulam Christi egerint possunt cum Deo deponi When Kings Princes and Magistrates behaue them selues perfidiouslie and do against the rule of Christ they may with God be deposed And againe That Kings may be deposed Saules example doth teach manifestlie And againe Permittendum est Caesari officium debitum si modò sidem nobis permittat illibatam We must permitt due obedience to Caesar so that he permitt vs to enioy our faith inuiolate Coclaeus in Actis Luth. an 1531 And according to this doctrine the Tigurines molested the Catholicke Cantones sowed sedition and rebelled but afterwards in fiue battailes though moe in number and Artillerie they were ouercome and slaine and in the first battaile Zuinglius him self was slaine and afterwards burnt 4. See Sutcliffe in his Answere to a libell supplicatorie c. pag. 192. 193. Sutcl in his anwere to a libell c. pag. 95. Knox in Appellat ad nobilitatem populum Scotiae Buchan li. de Iure Reg. et li 7. hist Scot. I could alleadge Goodman who in his booke which in Queene MARIES time was printed at Geneua and is commended by Whittingham in his Epistle before the saied booke affirmeth that it is lawfull to withstand the Princes in case of Religion and that therfore VViat who rose against Queene MARIE was no Traytour The like was the doctrine of Knox and Buchanan Sutcliffe auoucheth that Knox said Noblemen Gouernours c. Iudges ought to reforme religion if the King will not If the Prince will not yeeld to his Nobles and people he armeth them with power to depose him If Princes be tyrants against God and his truth their subiects are freed from their oathes of obedience And with him accordeth Buchanan teachinge that the people is more excellent then the King and hath right to bestowe the Crowne at their pleasure That the People may arraigne the King c. That Reward should be giuen to them that kill Tyrants to wit those who persecute Religion And what sedition this doctrine raised in Scotland against that worthie and virtuous Queene MARIE his Maiesties mother and against his Maiestie him selfe all the world knowes and he best him selfe So that the question betwixt vs and our Reformers who so storme at this opinion of Catholicks which teacheth that Popes in some case exâ—taordinarie may depose Princes is not so much whether the Pope can doe it as whether he or rather a Luther Zuinglius Caluin Beza Knox or Buchanan can do it nor so much whether a Generall Councell can doe it but whether such a Councell rather then a Consistorie or Heard of Ministers can 5. And thus much I haue discoursed concerning this question whether the Pope can in any case depose a Rebellious Prince and who otherwise cannot be corrected not for that I honour not Princes or acknowledge not obedience due vnto them for I haue aboue prooued that they are in Temporall matters to be honoured and obeyed vnder paine of mortall sinne I haue also confessed and declared that so long as they conteine them selues with in their bounds and that their Temporall sword is not necessarilie to be drawne for the Churches defence they haue if they be absolute Superiours no superiour on earth in Temporall matters but only this I haue done to satisfie my conscience to discharge my dutie to Christ his Church and so to giue to Caesar and Temporall Princes what belongeth to them that I take not from God and his Church what is due to them 6. Wherein I hope I derogate no more from the Prince then many Catholicks do from the Pope who teach that in case of Heresie to which as a priuate man though not as a publike person they thinke him to be subiect he may be a Councell of Bishops and Prelates be deposed And therfore as Popes take this doctrine in good parte so ought Princes not to take it so haynously that we
is morallie no such thing to be feared And therfore Catholicke Kinges notwithstanding this opinion which they approoue do not therfore think theÌ„ selues in lesse securitie But he will saye that our Soueraigne being of a contrarie Religion hath iust cause to feare Let him then write bookes to perswade his Maiestie to be a Catholique and therby put him out of this preteÌ„ded feare Yet suppose he neither will nor can perswade that I deny that there is any such daunger as WIDDRINGTON maketh shewe of For bee it as in deed it is that the Pope can in some case depose a Prince as when he is incompatible or intolerable for his spirituall tyrannie yet that case happeneth seeldome and when it happeneth he often tymes ought not depose him as if hee forsee more hurte then good will ensewe theron he must giue the Prince warning and admonition before he pronounce sentence of Excommunication or deposition to which if the Prince harken the Pope can proceed no farther And if his admonition be contemned he must not with out Counsell actuallie excommunicate or depose him to which perchaunce his Counsellers will not aggree and if both he and they aggree to haue him deposed yet the particular Subiectes can not put the Prince out of Possession onlie the CoÌ„mon wealth or publique Authoritie hath such power which yet the Common wealth can seeldem exequute and is not bound alwaies to execute but may still obey the Prince ExcoÌ„municated deposed in lawfull thinges if by disobeying him any notable daunger is like to be incurred as I haue shewed aboue in the thirtenth Chapter And seing that these Circumstances do seeldome all meet deposition of a King is rara auis in terris and the exequution of the sentence of deposition is yet rarer and consequent lie not so much to bee feared as VViddrington would haue it And therfore VViddrington if he inteÌ„d reallie to secure the Prince should not defend the Oathe as hetherto he hath done but rather perswaded the Prince to take it quite a waye ther being perchaunce some daunger to him in vrging an odious oath apte to breed alienation in the subiectes myndes and no morall daunger at all as I haue shewed in not vrging it at all the sentence of deposition of a Prince being a rare thing and the exequution of it farre rarer Heere I might conclude but that I haue a word or twoe to say to Widdrington vpon occasion of his Newyeares-guifte and as much to the Catholique subiectes concerning their obedience to the King and lastlie to his Maiestie concerning his confidence which he may securelie put in them 73. WIDDRINGTON as it is thought A freindlie Admonition to WiddringtoÌ„ masqued with the lettres E. I. in the beginning of the last yeare presented the Catholiques of England with a new Explication of the Oath or rather with an old made new and offered it vnto them as a New-yeares-guift of no smal price and valew as by which as he sayth they may be more fullie instructed then they haue been by I. E. the Authour of the Prelate and Prince whose explication of the Oathe he auoucheth to the Kings most Excellent Maiestie to bee Pestiferous But as for his Newyeares-guift Ep. ad Regem it being ceÌ„sured in other his bookes by his Chiefe Pastour the Catholique hath iust cause to saye Quicquid id est timeo Danaos donae ferentes What euer it is L. 2. Aeneid I feare the Greeks and bringers of such guiftes And as for my Explication I can assure the sayd English Catholiques that it is and was allowed by the same Superiours who haue censured and condeÌ„ned Widdringtons and it is grounded in the practise of sacred Councells and holie and learned Popes our Chiefe visible Pastours and it is countenaunced by all the grauest and lernedst diuines doctours writers as I haue shewed in the eleuenth twelfe and thirtenth Chapters and as VVIDDRINGTON him selfe knoweth who confesseth that the opinion which holdeth that the Pope can in some case depose a Prince is more Common and consequentlie more probable wheras WIDDRINGTONS Authours either stand against him or are not of Credit in a matter of Diuinitie or are of cracked credit being censured and condemned in the Index of forbidden Authours And therfore wheras he vaunteth a litle to much for one of his CoÌ„ditioÌ„ and Quilâ—â—ie that I shall shortlie heare with shame enough bona verba quaeso what goodlie instruction I haue giue I desire him to take heed least he shame him self as he hath to much alreadie and more then I or other his friends desire as for mee I will not be ashamed of my Explication of the Oath it being conformable to the aforesayd Authoritie let scaÌ„dalous or censured opinions and Authours blushe and shame to appeare in publique nihil veritas erubescit sayth Tertullian nisi solummodo abscondi Tertull. lib cont Valent inianos in initio truth blusheth at nothing but to be hidden As for VViddringtons tauntes bitter irreuerent and immodest speeches which he bestoweth to liberallie euen on the grauest and learnedst writers and Prelates of this age let not VViddrington thinke that they esteeme them or regard them Such speeches may disgrace him selfe but not theÌ„ rather they will therby gather as Catholickes commonlie doe that such lauish languages sauour litle of the spirit of an humble modest and Catholique man as Widdrington hath been esteemed and still desireth to be reputed Wherfore not intending to contend with him in that kind nor to render euill for euill but as true Catholiques ought to do good for euill out of the ancient good will I haue of long tyme born and still do beare to his parson though I like not his proceedinges I desire him to harken to this my ensewing good Counsell though in so doing perchaunce and contrarie also to my desire I may force vppon him an vnwelcome courtesie and an vngratefull fauour 74. I wish him first to consider with what securitie of conscience he can still persist in the defeÌ„ce of the Oath The first good Counsell to Widdringtâ— not onlie against all the Authoritie by me and others alleaged but also against the expresse commaundement of his chiefe and Supreame visible Pastour Widdâ— Disp Th. sec 2. ca. 10. n. 56. he alleageth Vasquez oftentymes to prooue that a man may follow in practise any probable opinion and he seemeth to be wel conuersant in him why then doth he not marke and make his commoditie of that Doctrine of Vasquez concerning the Superiour when he commaundeth according to a probable opinion Vasquez Vasâ— 1 â— disp 62. n. 32. following therin the common opinion affirmeth that a subiect is bound to obey his lawfull Superiour when he commaundeth according to a probable opinion though he commaund a thing which is against the Subiectes opinion and that also probable Out of this I frame this Argument A subiect is bound to obey his lawfull Superiour when he commaundeth
sayth he let none of you suffer as a murderer or a chiefe or a rayler or coueter of other mens thinges but if as a Christian Catholique let him not be ashamed 1. Pet. 2. Bee you therfore Subiect to euerie humane Creatur for God whether it be to the King as excelling or to rulers as sent from him whether it bee to the Prelate or to the Prince Church or Common wealth it hauing been my onlie intention and the onlie drift of this booke that Prelate and Prince should both haue their due neither should bee iniuried 78. And therfore I exhort you to refuse the Oathe of pretended Allegeaunce because your Chiefe visible Pastour hath forbidden it and for that his Authoritie and Right therin is interessed and yet I would haue you also obey the King in all Temporall and Ciuill causes because such obedience Gods Law commaundeth and consequentlie to defend his Royal parson euen with hazard of your goods Landes and liues to pray for him and his Royall posteritie that he may liue and raigne long in his own person and after in a long posteritie that he may soe gouetn his Kingdome of England heere as he may not loose but gaine a greater Kingdome of Heauen herafter 79 And I most humblie also desire his most Excellent Maiestie An humble petition to the Kings maiestie out of his rare wisdome deepe Iudgement and long experieÌ„ce not to esteeme those his onlie faithfull Suhiectes who are best Temporisers because as many of these men serue not so much the King as the tyme and in it their own turnes so if tyme Fortune chauÌ„ge they also like the Fishe Polypus which taketh the hewe and colour of the stone to which it cleaueth will chaunge and varie The noble CONSTANT vs Father to CONSTANTINE the Great will be vnto his Maiestie a good President in 〈◊〉 Kinde Hee on a tyme to trye who were like to prooue his most faithfull Subiectes commaunded as EVSEBIVS relateth that all those of his Court Euseb li. de vita CoÌ„stan tini non longe ab initiâ— who would enâ—oy his frendship or participate of any his Honours and Dignities which he vsed to bestowe should sacrifice to the Goddes and that they who would not should be expelled the Court and depriued of all honour and fauour At which commaundement some of them loath to loose their honorable places and Dignities obeyed the King and forsaking Christian Religion sacrificed to the Idolles others fearing God more then the King and more him that can kill soule and bodye in hell then him that can kill onlie the body Mat. 10. but can not touch the soule left the Court and all hopes of preferrement rather then they would leaue their Religion or do any thing against their conscience which when the King Sawe he called backe those constant Christians and reiected from his Courte and companie those-false harted Temporizers saying that they whoe were not faithfull to God would neuer be sure and trustie to the King and that they who would not for any thing the world could afforde forsake God or their Religion or do any thing against conscience were most like to prooue most faithfull freinds and Subiectes to their Prince Which President if 〈◊〉 Maiestie our Soueraigne respect accordinglie he will deeme and shall by experience find that those his Catholique Subiectes who out of Religion and Conscience stand most constantlie for their faith the Church and her chiefe Visible Pastour will out of the same Religion and conscience which are the most strong and forcible bondes stand most stiffelie when occasion shal be offered for their King and Soueraigne and will prooue his most obedient peaceble and faithfull Subiectes The Printer to the Reader Although the Authour gentle Reader by publishing this his Treatise so late This is spoken of the first Edition may seeme to haue obserued no oportunitie of time yet I can assure thee that it was two yeeres since readie for the presse and much against his will hath all this while vppon some occasions been differred But seeing that the Oath is still proposed by the Magistrate and by some few also who feare more the losse of a Temporall then an eternall estate taken and moreouer defended he shall not be like to that Phisition who prescribeth Phisick after the disease is cured but rather to him who expecteth till the disease coÌ„meth to maturitie and ripenesse that so shewing it selfe more euidently he may apply the better remedie Receaue it therefore how late soeuer it come and vse it for thy good according to the Authours desire and sincere intention FINIS FAVLTS ESCAPED IN PRINTING PAg. 7. lin 10. bath corrige hath selue cor selfe p. 8. l. 11. 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hath Authoritie ouer Clergie men as Clergie men he can command euen Churchmen in Ecclesiasticall matters and can call Synodes determine controuersies of faith in them enact Ecclesiasticall lawes and bestowe Ecclesiasticall Benefices and so he shall haue Authoritie not onlie ouer the persons but also ouer the things of the Church And therfore as he that should say that the King for the necessarie good of the Common VVealth cannot dispose of the Temporalities of the Realme should in effect make him no King so BILSON in saying that the King hath no Authoritie ouer the spirituall things and graces of the Church makes him no Head of the Church nor superiour ouer Church men as Church men For if the King be Head of the persons of the Church he can command them as his subiects And then I demand of BILSON in what things he can command them If in temporall thinges onlie as to paie Tribute to go to warre c. then is he King only of the Common wealth but no Head of the Church If in Spirituall things as administration of Sacraments decisions of matters of faith in Councels c. then hath he the administration of spirituall things and hath authority not only ouer the persons but also ouer the things of the Church But I neede not wrest this frō BILSON by force of Argument for he no lesse plainely confesseth that the King is no Head of the Church Bilson par 2 pag. 240 These are his wordes VVe confesse Princes to be supreme Gouernours that is as we haue often told you supreme bearers of the sword which was first ordained from aboue to defend and preserue as wel godlines and honestie as peace and tranquillitie amongst men We giue Princes no power to deuise or inuēt newe Religions to alter or chaunge sacraments to decide or debate doubtes of faith to disturbe or infringe the Canons of the Church Thus he VVherby we see first how he derogateth from that authority which King HENRIE the 8 and Queene ELIZABETH challēged and the former Parlament approoued for by that authoritie King HENRIE the 8. exiled all the Popes authoritie forbad all Appeales to Rome contrary to the ancient Canons disposed of Abbaies and Churches without the Popes authority c. And by the same authoritie Q. ELIZABETH chaūged the sacraments and all the whole face and hew of religion and forbad Councels to be called or any thing in them to be decided without her consent Secondlie we may see also herby how BILSON maketh the King no supreme Head yea no head at all of the Church but only a Protectour and defender therof which Title all Catholikes graunt to Kinges acknowledging that the King is to defēd the Church to assist her by his temporall sword and Authoritie that shee bee not hindred in calling Councels and administration of the Church yea and to punish heretikes condemned by her and deliuered vp to secular power And no more doth BILSON graunt And so he denying the Prince to be head of the Church and graunting him to be only a protectour and defender is guiltie of high treason 22. D. Field lib. 5. de Eccles cap. 53. Doctour FIELD also in effect denieth this authority to the King for he distinguisheth things merelie Spirituall in this manner Either sayth he the power in these things is of order or of iurisdiction the power of order consisteth in preaching the worde in ministring Sacramēts and ordaining ministers and in these things saith he Princes haue no Authoritie at all much lesse supreme authority The power of iurisdiction standeth in prescribing lawes in hearing examining and iudging of opinion in matters of saith and things pertaining to Ecclesiasticall order and Ministerie and due performing of Gods seruice and in these the King can only by direction of the Clergie make penall and tempor all lawes for the Execution of Bishops lawes and Canons Thus he But to omitt how aptlie D. FIELD annexeth preaching to the power of order Vide Sairum lib. 4. de Censuris cap. 16. num 21 which may be exercised with licence of the Bishop by one that hath no Orders at all to omitt also how he can possiblie distinguish the powers of order ād Iurisdiction he and his Doctours denying all Caracters and making ordination nothing else but a meere deputation to such an office I auerre that D. FIELD in this contradicteth the former authority which was giuen by Parlament to King HENRIE the Eight and King EDWARD his sonne and Queene ELIZABETH his Daughter as may appeare plainlie by the actes of Parlament aboue alleadged and he maketh the King no Supreme Head of the Church but onlie an Assistant Protectour and Defendour therof as I haue shewed against D. BILSON 23. Wherfore the Catholicks of England haue iust cause to complaine of seuere dealing towards them who many of them haue bene condemned to Premuniries and cruell deathes for denying the snpremacie of the Prince in Spirituall causes of which notwithstanding the leardnest of the Ministerie make such doubt and question as we haue seene yea denie it in plaine termes For if that care had bin had of the Kings Catholick subiects which their number antiquitie and loyaltie seemed to require this question of the Supremacie should haue bene better discussed and more maturely resolued before the Ministers should haue preached it as necessarie to be beleeued and before Catholicks should haue been so seuerelie handled for denying it their own Doctours now varying so much as we haue seene about the very name and thing it self and some of the leardnest amongst them denying it as flatly as any Catholick can do 24. Remember then O Kinges Princes and Potentates of the earth what is belonging to your so high an office Psal 2. An exhortation to Princes Et nunc Reges intelligite erudimini qui iudicatis terram And now ô Kings vnderstand your office informe your selues ô you that iudge the earth what belongeth vnto you You are Iudges of the earth and Common wealth you are not to meddle with the Church which is called Regnum Coelorum Mat. 13 the Kingdome of Heauen You are Isa 49. as Esaye calleth you Nurcing Fathers but no Gouernours of the Church you are Protectours and Defendours and Assistants obliged by scepter and sword to assist her and to punish her Rebelles at her direction You are subiects no Superiours sheepe no Pastours Inferiour members no Heads and your greatest honour and safetie is to serue not to rule the Church to defend not to inuade her rightes Harken ô Princes to that holsome counsell which AZARIAS the High Priest gaue to King OZIAS 2. Paral. 26. Ioseph l. 9. Ant. cap. 11. who would be medling with the Priests office For when he being puffed vp with pride of hart tooke vppon him to offer Incense in the Temple and on the Altar of Incense AZARIAS matching his Kinglie pride with a Priestlie Zeale followed him at his heeles accompanied with fourescore Priests and
regna dat coelestia That Christ is come why dost thou dread O Herode thou vngodlie foe He doth not earthlie Kingdomes reaue That heauenly Kingdomes doth bestow 4. And so although CHRIST were euen as man a Temporall King yet he not actually raigning him self it is not likelie that he should giue any such authoritie to S. PETER and the Pope his successour And although hee had actually raigned him self yet it is not necessarie that he should giue that Authoritie to S. PETER for hee had also the power of Excellencie by which he might command euen Infidels not baptized and by which he instituted a Church Sacraments and a Priesthood which S. PETER and the Pope his Successour can not doe Certes none can denie but that CHRIST might haue giuen S. PETER supreme Iurisdiction spirituall ouer the Church without Temporall because as spirituall power is not necessarily annexed to the Temporall as I haue proued in the former Chapter so Temporall power is not necessarily ioyned to the spirituall and therfore seing that neither the law of God nor Nature nor man giueth any such Temporall Iurisdiction to the Chiefe Pastour of the Church why should either he challenge it or we giue it him especiallie it being a thing verie inconuenient and odious that either the Church or her Chiefe Pastour should haue any such Temporall power For if it were so that the Church or her supreme Pastour had any such soueraintie it would deterre all Pagan Kings and Princes from our Religion fearing least the Church by her absolute Authoritie might depriue them of their Kingdomes Crownes and Scepters at her pleasure And hence it is that the Popes them selues confesse that they haue no Imperiall nor Kinglie Authoritie giuen them by CHRIST but rather that these two powers are in distinct subiects So NICHOLAS Pope sayth Cum ad verum ventum est c. Ca. cum ad verū d. 96. Vide supra pa. 66. et pag. 78. VVhen it came to the vnderstanding of the truth neither did the Emperour take vnto him the rights of Bishop-like Authoritie nor did the Bishop vsurpe the name of the Emperour because the same Mediatour of God and men man Christ IESVS hath distinguished the offices of both powers by their proper and distinct dignities as that Christian Emperours for attaining eternall life should neede bishops and Bishops should vse the Imperiall lawes for the cause onely of temporall things And S. BERNARD Bern. li. 2. de Cōsid ca. 6. Nam quid tibi aliud dimisit Sanctus Apostolus quod habeo inquit tibi do c. VVhat other thing did the holie Apostle leaue vnto thee what I haue saith hee I giue thee VVhat is that One thing I know it is neither gould nor siluer seing that he sayth gould and siluer is not with mee Bee it that by some other way thou maist challenge this vnto thee yet not by Apostolicall right for he could not giue thee that which he had not VVhat he had he gaue sollicitude as he sayd ouer the Churches Did be giue thee rule and domination not ouer-ruling the Clergie but made example of the flocke and doost thou thinke this to be spoken onlie out of humilitie not in veritie the voice of our Lord is in the Ghospell the Princes of the Gentils ouer-rule them c. but it shal not be so amongst you 5. But although the Pope and Chiefe Pastour of the Church hath no direct Temporall power but only in his owne Temporall Patrimonie and Kingdome by which he may dispose of Kingdomes Crownes and scepters yet he hath a Spirituall power which may directlie and ordinarilie dispose of spirituall matters and indirectlie and in some extraordinarie case of the Temporall also that is when it shall be iudged necessarie for the consernation of the faith or Religion or the Churches lawes and right or some other great and necessarie good I say the Pope hath no direct power ouer Princes for then he might limit their power abrogate their lawes and depose their persons at least for some iust cause though it did not concerne either faith or the Churches right or necessarie good as the King can deale with his Viceroy and any of his subiects and then Princes should not be absolute and independent who yet as aboue is declared in Temporall matters and so long as they exceede not the bounds of their authority by commanding things contrary to Gods law or the Churches Canons acknowledg no Superiour in earth neither Pope nor Emperour nor Common wealth For as for the Emperour all Princes who are not his Vassals as the Kings of Spaine England and France are not as they acknowledge him Superiour in dignitie and therfore will and must giue him the precedence whersoeuer they meete yet they are not subiect to him nor bound to obey him vnlesse it be when the Pope the Chiefe Pastour and hee the greatest Prince in dignitie shall thinke it necessarie that all Christian Princes contribute or concurre for the defence of Christendome against the Turke or such like Common enemie As for the Pope I graunt that CHRIST gaue him no Temporall power at all which aboue I haue prooued for that Temporall power which he hath in Italie hee had not by Christs immediat graunt but onlie by Constantines and other Emperouts and Princes donation which donation supposed and confirmed also by Prescription and his subiects yea all the Christian worlds consent that part of Italie which he possesseth is as trulie appertaining to him as England is to the King of England France to the King of France and Spaine to the King of Spaine onlie the Pope cannot transfer his Kingdome to his Heyres as they may because it cometh not to him in particular by hereditarie succession but onlie by election Yea if the Pope were by the law of God a Temporall Soueraine Prince ouer all the world other Princes should holde of him and CONSTANTINES donation by which he made him Temporall Prince of Italie had been no donation but restitution As for the Common wealth I haue aboue declared how it hath despoiled it self of all authoritie and by translating it to the King is trulie a subiect and like a priuate person and so hath no power ouer the King vnles it be in case of intollerable Tyrannie as aboue is explicated 6. I say yet that the Pope hath an Indirect power ouer Kings euen in Temporall mattters which power notwithstanding is not Temporall but spirituall nor any distinct power from his spirituall supremacie but euen the self same And therfore GREGORIE the Seuenth in his deposition of HENRIE the Fourth sayth that he deposeth him by the power he hath from S. PETER of binding and loosing And although his Pastorall and Spirituall power directly and ordinarily hath the menaging only of spirituall matters and so directly and ordinarily exerciseth it self in excommunicating interdicting and suspending frō Spirituall offices calling Councels and deciding controuersies of faith in them in making
must be skilfull in that art or science which Trithemius him selfe knew and therefore leaueth this question vndiscussed Secondly I answer that Trithemius speaketh of HENRIE the fourth Emperour who though he had committed many insolences against the Pope and Church and had set vp an Antipope c. which his enormities Trithemius calleth scelera inaudita yet he professed him selfe a Catholicke and so the Schoole Diuines to wit Ocham Almainus and such others as I haue related for others VViddrington can not alleage disputed whether he could be deposed he being or pretending to be no hereticke as appeareth by his Epistle to GREGORâ—E the seuenth aboue alleaged and what they resolued we haue seene 14. Widdr. In his Newyearesgift pag. 46. Disput Theol. c. 3. sec 3. num 13. Petrus Pithaeus God libert Ecc. Gallicana Petrus Pithaeus sayth VViddrington a man as Posseuin sayth trnlie learned and a diligent searcher of Antiquities affirmeth that the libertie of the Church of Fraunce is grounded in this Principle which Fraunce hath euer held for certaine that the Pope hath not power to depriue the French Kinge of his kingdome or in any other manner to dispose thereof and that notwithstanding any whatsoeuer monitions or monitories excommunications or Interdicts which by the Pope can be made yet the subiectes are bounde to yeeld obedience due to the King for Temporalles neither therin can they be dispensed or absolued by the Pope And in his Disput Theologicall Cap. 3. sec 3. num 13. he sayth that Pithaeus out of a generall Maxim which Fraunce that is as he putteth in the margent the greater part euer approoued deduceth this particular proposition that the Pope can not depriue the French Kinge of his Kingdome But first here we see VViddrington ascribeth two thinges to Pithaeus which seeme to imply contradiction for in his Newyearesgift he makes him say that the libertie of the Church of Fraunce is grouÌ„ded in this Principle that the Pope hath not power to depriue the Kinge of his Kingdome And in his Theologicall Disputation he sayth that Pithaeus out of a certaine generall Maxim deduced this particuler proposition that the Pope can not giue the Kingedome of Freunce into prey nor depriue the Kinge of it And so he maketh this position That the Pope can not depriue the King of Fraunce both a generall Maxime in which the libertie of the Church of Fâ—aunce is grounded and also a particuler proposition deduced out of a generall Maxim which he nameth not which two thinges how they cohere let VViddrington looke And certes I can not imagin any Maxim receaued in Fraunce out of which either VViddrington or Pithaeus can deduce that the Pope can in no case depriue the King And if there were any such Maxim receaued in Fraunce that learned Prelat Cardinall Perone in his eloquent oration made in the Chamber of the Third estate not onlie in his owne name but also in the name of all the Nobilitie and Clergie of Fraunce would neuer haue dared before such curious Auditours to vtter these wordes following now if those who haue of set purpose laboured in fauour of the oath of England he putteth in the margent VViddrington to find out Authours who haue affirmed that in case of heresie or infidelitie the subiects could not be absolued from the obligation that they owe to their Princes could not find out any one and if those who haue since written of the same subiect in Fraunce could neuer find out in all FrauÌ„ce note these wordes since the time that Schooles of Diuinitie haue been instituted and sett open till this day one onlie Doctour neither Diuine nor Lawier nor Decree nor Councell nor determination nor acte of Parlament nor Magistrat either Ecclesiasticall or Politicke who hath sayd that in case of heresie or infidelitie the subiect can not be absolued from the oath of fidelitie which they owe to their Princes on the contrarie if all those who haue written for the defence of the Temporall power of Kinges haue euer excepted the case of heresie and Apostasie from Christian Religion how is it that they can without enforcing of Consciences make men not onlie to receaue this doctrine that in no case the subiectes can be absolued from the oath of Allegeance they owe to theire Princes for a perpetuall and vniuersall doctrine of the French Church c. Thus he whereby it is manifest that there is no such receaued Maxime in Fraunce out of which Pithaeus or Widdrington can deduce that the Pope in no case can depriue the King of Fraunce And what the opinion of the most Christian Kingdome of Fraunce at this present is may well appeare by this that all the nobilitie and Clergie the two most worthie Partes and members of that Realme in the yeare 1615. reiected an oath like to the oath of England as pernicious cause of Schisme the open gappe to heresie as our most Excellent and learned King in his Preface to his declaratioÌ„ for the right of Kinges set forth in FreÌ„ch the same yeare confesseth though in a coÌ„plaining manner and as it is to be seene in the Oration of the sayd Cardinall sent to our sayd Soueraigne And although the Tierce estate proposed an oath like to that of England yet that was but one and the lowest of the three estates and as Cardinal Perone affirmeth they had their lessons giuen them from England 15. He alleageth also out of Bochellus the Testimonie of Cardinall Pelue and other Prelates who in an assemblie at Paris 1595. reiected the Decree of the Councell of Trent sess 25. cap. 19. by which it is forbidden Kinges to permitte Duelles vnder payne of loosing the citie or place in which they permitte a Duelle Concilium TridentiuuÌ„ inquiunt excommunicat priuat Regem ciuitate illâ vel loco in quo permittit fieri duellum Hic Articulus est contra authoritatem Regis qui non potest priuari suo dominio temporali respectu cuius nullum Superiorem recognoscit The Councell of Trent say they excommunicateth and depriueth a Kinge of that Citie or place in which he permitteth a duelle to be made This Article is against the Authoritie of the Kinge who can not be depriued of his temporall Dominion in respect of which he acknowledgeth no Superiour I answer that it is not credible that Cardinall Pelue and those Prelates would thus reiect the Councell of Trent or affirme that the Pope can not depriue the King and least I may seeme to doe iniurie to Bochellus in not crediting him I shall giue reasones for it Cap. 3. pag. 111. for first as Schulkennius sheweth he thrustes into the Decrees of the Church of Fraunce and reckeneth amongest her liberties many scandalous thinges and to omitte many of them which Schulkennius noteth I will note onlie two or three of his absurdities which I haue seen in his book In his Preface to the Reader he sheweth him selfe no good Catholicke in carping vniustelie and saucilie
affirme that in case of intolerable tyrannie against the Church the Pope may depose them But rather as they are content so to beare rule ouer their subiects as they will permitt God to beare rule ouer them so they should also be content to subiect them selues their Kingdomes Crownes and scepters to Christ and his Kingdome that raigning vnder him here for a time they may raigne with him hereafter for euer CHAPTER XV. An Explication of the late Oath of pretended Alleageance and of euery clause thereof deduced out of the former and some other grounds by which is prooued that it can neither be proposed nor taâ—en without grieuous offence of Almighty God 1. Vide Alphonsum de Castro V. IurameÌ„tum Gen. 21. Gen. 26. Gen. 31. Psal 17. Rom. 1.2 Cor 1. Philip. 1.1 Tim. 5 CAtholicks with common consent do confesse and hould against the Messalians Euchites Pelagians Waldenses Anabaptistes and Puritanes that it is lawfull in some cases to sweare as many of the greatest Sainctes haue done For ABRAHAM swore to Abimelech ISAAC to the same or another Abimelech IACOB to Laban MOYSES swore by Heauen and earth DAVID and others oftentimes vse this oath Viuit Deus as God liueth which is in effect to sweare by the life of God S. PAVL also did vse diuers oathes as Testis enim mihi est Deus for God is my witnesse and I call God to witnesse I testifie before God and such like Yea God him selfe knowing that we more easilie beleeue when a thing is sworne sweareth himselfe to winne credit at our hands Deut. 4. And in DEVTERONOMIE he commandeth vs to sweare saying Dominum Deum tuum timebis per nomen eius iurabis Thou shalt feare thy Lord God and shalt sweare by his name But as medicines are good yet not alwaies to be taken but onlie supposing a disease or sicknesse so oathes are not to be vsed but only supposing a necessitie as when we cannot otherwise be beleeued And therfore when there is no necessitie CHRIST sayth Mat. 5. Ego autem dicovobis non iurare omnino I say to you sweare not all to wit when there is no necessitie Iacob 1. And S. IAMES Nolite iur are quodcunque iur amentum Do not sweare any oath Deut. 6. But when there is necessitie God commandeth it Psal 62. as wee haue seene And Dauid commendeth it saying Laudabuntur omnes qui iurant in eo They all shall be praised who swearein him God Fot to sweare when necessitie vrgeth is an Acte of Religion and worship of God whome we acknowledge to be so true that he will not fauour a lye and of such a maiestie that none will dare to sweare by him vnlesse the thing be true which is the reason why oathes are easilie credited 2. D. Thom. 2.2 q. 89. art 3. But if we will haue our oathes free from all sinne we must ioyne to them these three companionsâ— or conditions Iudgement Veritie and Iustice according to that of HIEREMIE Hierem. 4 Iur obis in veritate in iudicio in iustitia Thou shalt sweare in Veritie Iudgement and Iustice. Iudgement is necessarie in the sweater Veritie in the thing he sweareth Iustice in the cause For want of Iudgement the oath is rash as when we sweare for euerie trifle for want of Veritie the oath is false and periurie as when we sweare a lye for want of Iustice it is vnlawfull as if one should sweare he would committ a sinne And if a man sweareth with out Iudgement he taketh Gods name in vaine if without Veritie he committeth periurie and makes God to patronize a lie if without Iustice he makes God a patron of sinne Wherfore he that would knowe whether the Oath which latelie is proposed to Catholickes be lawfull must marke whether it want not some one of these three companions or conditions to wit Iudgement Veritie and Iustice for if it want but one it is vnlawfull much more if it want all And because there may be difficultie as well about the proposer as the taker of this Oath let vs see first whether in the proposer may be found Iudgement Iustice and Veritie 3. As touching the first it may seeme not to be wanting in the Magistrate that proposeth and that for two reasons First because the Prince being of another religion then the Pope and knowing that Catholickes giue him power to depose Princes may seeme iustlie to feare least he will exercise this Authoritie vpon him Secondlie the late Gunpowder-plot may seeme to proceed from such an opinion and so the Magistrate to secure the Prince seemeth to haue reason to vrge the Catholicke subiects vnto such an Oath 4. But yet on the other side it seemeth most certaine that the Magistrate hath no iust cause to propose such an Oath consequentlie that in proposing it he obserueth not the first condition For first although the Magistrate may haue some cause to feare the Kings deposition supposing that he persecuteth the Catholicke faith and depriueth Catholicks of liuings libertie Rom. 13. and sometime life also yet as S. PAVL sayth Vis non timere potestatem bonum fac habebis laudem ex illa Dei enim Minister est tibi in bonum Si autem malum feceris time non enim sine causa gladium portat c. VVilt thou not feare the power do good and thou shalt haue praise of the same for he is Gods Minister vnto thee for good But if thou doe euill feare for he beareth not the sword without cause for he is Gods Minister a reuenger vnto wrath to him that doth euill So say I if Princes wil be free from all feare of the Popes power let them do good and they shall haue praise before God and men for the Pope is appointed Pastour vnto theÌ„ for their good But if they will do euill if they will persecute the Church her faith faithfull children then let them feare for he is Gods Minister hath the spirituall glaiue put into his hand to chastize correct all rebellious Christians And therefore as he that taketh a mans purse from him by violence hath no iust cause to compell him to sweare that he will not bewray him because he might and should haue abstayned from the iniurie and then an oath had not bene necessarie so the Prince or Magistrate hath no vrgent cause to propose this Oath to the Cath olicke subiectes because if he abstaine from persecutioÌ„ as he ought to do he needeth not feare the Popes power and so hath no sufficient cause to vrge his subiects by oath to abiure the Popes Authoritie that he in the meane while may persecute impunè 5. As for the Gunpowder plot it could not proceed from this opinion for it doth not follow that because the Pope caÌ„ depose the Prince therefore his subiects by priuate Authoritie may endeuour to kill him because the Pope is superiour the subiectes are inferiours he
according to a probable opinion though he commaund a thing against the subiectes opinion and that also probable but the Pope VViddrington lawfull Superiour commaunding VViddrington not to defend the Oath of pretended allegeaunce commaundeth at least according to a probable opinion ergo VViddrington is bound to obey the Pope in this against his own opinion though that were also probable The Maior Vasquez proueth because the Subiect may follow any mans probable opinion and consequentlie his Superiours that also being probable and if he may he must because his Superiour commaundeth The Minor VViddrington graunteth and can not deny the Conclusion then followeth to wit that VViddrington is bound in conscience and vnder payne of mortall sinne the thing commaunded being of great importaÌ„ce to desist from defending the oath the Pope hauing condemned it and commaunding him not to defend it To say that the Pope is misinformed and that therfore his declaration and coÌ„maundement grounded therin doth not bynd in conscience is but a poore stay for VViddringtons conscieÌ„ce because Disp Th. c. 10. sec 1. n. 53. as VViddrington alleageth out of father Parsons letter he informed him selfe of seauen or eight of the most lerned Diuines in Rome and since he hath heard what VViddrington him selfe can suggest To alleage his Authours is to litle purpose they being as aboue wee haue seen few and of litle or no Authoritie To say the Pope may erre wil as litle seue VViddringtons turne because euerie lawfull Superiour is to be obeyed when he commaundeth according to a probable opinion though in other things and euen in this he may erre To answer that he is then onlie bound to obey his Superiour when ther is no notable daunger or domage in obeying is as litle to the purpose partlie because the opinion according to which the Pope commaundeth is more then probable as aboue is proued partlie because though ther may be Temporall domage in refusing to take the oath yet for VViddrington not to defend it by publique writing ther is no more dauÌ„ger to him theÌ„ to many moe who neuer set pen to paper for the defence of it rather VViddrington should feare the spirituall daunger and domage which is incurred either by defending or taken it as his chiefe Pastour hath assured him 75. Secondlie I wish VViddrington to reflect vpon his own selfe The socoÌ„a good Counsell to VViddringtâ—Ì„ and the state of life to which he is called the dauÌ„gerous course he runneth and how farre he is proceeded in it how heauie an enterprise he hath vndertaken and how hardlie hee shall be able to goe thorough with it whoe applaude him in it who condemne him what Authours he followeth whoÌ„ he contradicteth whom he maketh glad whom he contristateth what a Schisme as it were he hath made amongest some of his Catholique brethren with what doubtes and Scrouples he hath troubled the myndes of others How many wel meaning and before verie zealous Catholiques he hath induced to take the Oath and what scope he hath giuen to the persequutour to vexe and afflict those who out of conscience refuse to take it how litle gratefull he hath shewed him selfe to the Sea Apostolique which bredde brought him vp how much to officious to her Aduersaries his chiefe Applauders what litle comfort at the hower of his death he shall reape of these his labours how much discomfort 76. And to you Holsome Counsell to the Catholiques worthie constant and renowned Catholiques I giue this holsome Counsell Seing that this Oath so much derogateth from the Church and her chiefe Pastours honour and Authoritie and giueth such scope to her Enemies and Persecutours as you haue hetherto defended still sauing some fewe do this Church her faith and Authoritie and haue sustained losse of libertie liuinges and liues rather then you would consent to the least iniurie which is offred her so do you not by taking this Oath falsifie your faith to CHRIST his Church chiefe Vicaire You haue passed the raging stormes and Tempests of a Sea of Persecution make not shipwracke of all your spirituall marchandize and merites in the mouth of the hauen you haue long since laied your hand to the plough do not now looke backe Luc. 9. Exod. 14 you haue almost past the red Sea of Persecution which hitherto hath yeelded you passage go not backe to Aegipt for then you will neuer come to the Land of Promise you haue runne a long time in the race 1. Cor. 9. faint not now before the goale rather looke vp to Heauen Gal. 5. and you shall see the Angell houlding in his hand a crowne of glorie Currebatis benè quis vos impediuit veritati non obedire You ranne well who hindered you not to obey the truth Persuasio haec non est ex eo qui vocat vos Ibid. this persuasion to take this Oath is not of him Ibid. that called you It is of the Enemie who enuyeth that you ran so well But ego confido in vobis quod nihil aliud sapietis I haue confidence in you in our Lord that you will be of no other minde nor do otherwise then becometh good Catholicks and such Catholicks also who haue beene tried and purged in the fornace on whome the eyes of God his Saincts and all the world are fixed In the meane time qui conturbat vos por tabit iudicium suum quicunque est ille he that troubleth you he that hath cast stumbling blockes and scandals in your way he that like the serpent hath buzzed in your eares shall beare the Iudgement of almightie God whosoeuer he bee 77. And as I desire you should be constant in your faith and Religion obedient to the Church and her chiefe visible Pastour in all which is belonging to their Authoritie so I exhort you to obey the Kings Maiestie your Soueraige Lord and Liege in all things which appertaine to his Regall power and so to giue to God his Church and chiefe Vicaire their due hommage and respect as you deny not to the King Tribute Rom. 13. Custome feare honour obedience fidelitie and faithfull seruice not to thinke that this which I haue sayed in behalf of the authoritie of the Church and her chiefe visible Pastour hath been to detract any the least due right and respect from our Temporall Lord and Soueraigne much lesse to giue any waye or scope to plottes conspiracies or libelles which may irritate the Prince purchase no good but rather procure disgrace and preiudice to the cause for which you suffer For as S. PETER telles you 1. Pet. 2. what glorie is it if sinning and buffeted you suffer but if doing wel you susteine patientlie that is thanke before God for vnto this you are called For it is better as the same Apostle assureth you to suffer as doing well if the will of God will haue it soe then doing ill 1. Pet. 3. And therfore 1. Pet. 4.