A
TREATISE
of
Ecclesiasticall
and
Politike
power
.
SHEWING
,
The
Church
is
a
Monarchicall
gouernment
,
ordained
to
a
supernaturall
and
spirituall
end
,
tempered
with
an
aristocraticall
order
,
(
which
is
the
best
of
all
and
most
conformable
to
nature
)
by
the
great
Pastor
of
soules
Iesus
Christ
.
Faithfully
translated
out
of
the
Latin
originall
,
of
late
publikely
printed
and
allowed
in
Paris
.
Now
set
foorth
for
a
further
warrant
and
encouragement
to
the
Romish
Catholikes
of
England
,
for
theyr
taking
of
the
Oath
of
Allegiance
;
seeing
so
many
others
of
their
owne
profession
in
other
Countries
doe
deny
the
Popes
infalibility
in
iudgement
and
temporall
power
ouer
Princes
,
directly
against
the
doctrine
of
Iesuits
.
To
the
PRINCE
.
Printed
by
W.S.
and
are
to
be
sold
by
Iohn
Budge
,
at
the
great
South
doore
of
Paules
,
and
at
Britaines
Bursse
.
1612.
To
the
Prince
.
SIR
,
THese
are
not
now
idle
fancies
of
mine
owne
,
hot
ebullitions
of
a
French
bloud
,
youthfully
sounding
the
charge
long
before
the
combate
;
No
nor
of
any
one
man
alone
,
neuer
so
wise
,
neuer
so
temperat
.
They
are
the
graue
disputations
,
the
sound
decisions
of
a
whole
company
,
one
of
the
most
famous
,
as
one
of
the
most
auncient
in
the
world
,
for
diuine
and
humane
learning
:
Who
now
sets
forth
to
the
open
view
of
all
men
what
their
opinion
is
about
the
Popes
either
lawfull
or
vnlawfull
authoritie
.
No
more
are
they
any
particular
imaginations
,
or
exact
conclusions
of
Protestants
,
the
Popes
open
aduersaries
,
or
some
other
(
if
there
be
any
)
of
his
violent
enemies
;
who
,
perhaps
to
forward
in
their
owne
way
,
deny
vtterly
all
the
authoritie
of
the
Bishop
of
Rome
,
because
he
hath
vsurped
too
much
,
and
would
haue
Rome
totally
ruyned
because
there
are
many
abuses
therein
;
and
not
rather
to
be
reformed
by
good
lawes
,
reducing
order
&
conueniency
to
their
own
auncient
iust
and
lawfull
vse
:
Much
like
vnto
that
people
,
that
wholy
forbids
the
vse
of
that
good
creature
of
God
,
wine
,
because
hurtfull
by
accident
,
rather
then
to
temper
his
furie
with
water
,
or
moderate
the
quantity
.
They
are
,
I
say
,
the
too
too
gentle
,
the
too
too
indulgent
determinations
of
the
Popes
best
friends
,
of
his
derest
darlings
,
nay
,
of
his
owne
strongest
support
in
Fraunce
,
by
whome
he
raignes
yet
there
,
and
without
whom
he
〈◊〉
not
haue
an
inch
of
credit
in
that
whole
kingdome
:
Determinations
,
which
yet
seeming
to
make
good
the
reasons
of
the
French
Herald
,
&
conclude
,
ex
obliquo
at
least
,
to
his
Croisade
,
makes
mee
the
bolder
to
tender
this
vnto
your
Highnes
,
to
whome
that
other
was
also
dedicated
:
As
a
confirmation
now
by
these
wise
men
,
of
those
reasons
which
,
as
his
owne
,
he
did
at
that
time
esteeme
more
foolish
,
then
for
the
respect
due
vnto
the
assent
of
such
persons
,
hee
dares
euer
hold
them
hereafter
.
For
indeed
what
shold
we
not
boldly
execute
against
him
,
that
with
fier
and
sword
,
open
inuasion
and
secret
treasons
,
declares
himselfe
so
violent
and
bloudy
an
enemie
to
vs
,
though
we
not
to
him
?
Wee
,
I
say
,
right
reformed
Christians
and
Catholiks
who
,
rightly
lightned
with
the
shining
truth
of
the
spirit
and
the
Scripture
,
haue
so
lawfully
shaken
off
that
most
vniust
,
most
vnsupportable
iron-yoake
of
later
yeares
forged
in
the
Church
of
Rome
;
when
wee
see
his
owne
men
,
his
owne
maintainers
so
flatly
condemne
him
?
But
alas
!
what
order
to
bee
taken
?
I
am
not
able
to
giue
counsell
,
much
lesse
to
commaund
.
Onely
this
,
my
most
harty
prayer
vnto
the
Almightie
shal
be
,
&
as
long
as
I
breath
I
will
neuer
finish
it
,
till
it
bee
finished
or
my selfe
;
That
now
when
it
seemes
that
in
these
latter
daies
,
by
frequent
disputations
the
truth
beginnes
to
cleere
it selfe
of
those
darke
clouds
of
ignorance
,
and
thicke
vayles
wherein
it
had
beene
hitherto
purposely
wrapt
and
ouercast
;
Now
that
it
seemes
that
all
Christians
of
all
professions
,
at
least
those
of
the
better
sort
among
them
,
draw
neerer
then
euer
they
did
one
to
another
,
and
all
to
that
happy
medium
,
wherein
consists
the
true
and
onely
hope
of
a
general
reconciliation
,
it
may
please
his
heauenvly
goodnesse
to
stirre
vp
,
and
strongly
moue
all
Christian
Princes
and
Magistrates
,
as
well
Ecclesiasticall
as
Ciuill
,
to
call
together
a
good
lawful
and
free
Councel
,
as
generall
as
may
bee
;
wherein
all
absolute
and
necessarie
points
to
saluation
,
being
considerately
with
brotherly
loue
,
and
without
animosity
discussed
,
wee
may
with
common
consent
of
all
,
frame
together
a
constant
substantiall
and
vniuersall
profession
of
our
faith
:
As
without
doubt
it
would
be
a
thing
most
fit
to
preuent
and
auoid
many
scandals
,
and
easie
enogh
to
be
attained
vnto
,
if
euerie
one
would
leaue
all
peremptorinesse
of
his
owne
sence
,
and
cleaue
to
the
right
naked
and
vnpassionate
truth
.
It
remaining
,
for
the
rest
,
lawfull
to
euerie
nationall
Church
,
in
things
indifferent
and
not
altogether
absolute
and
necessarie
to
saluation
,
differently
to
beleeue
according
to
their
best
aduise
and
Christian
libertie
.
It
is
a
thing
which
(
after
God
)
wee
must
solely
and
onely
hope
from
the
hands
of
that
thrice-great
King
your
royall
father
,
hee
hauing
a
particular
right
to
it
by
his
title
of
Defender
of
the
Faith
,
as
indeed
hee
makes
himselfe
euerie
day
more
and
more
worthy
of
the
same
,
both
abroad
&
at
home
,
carefully
suppressing
heresies
●●en
in
their
birth
,
there
by
his
credit
,
heere
by
his
commaund
,
there
by
his
word
of
aduice
,
here
by
his
sword
of
Iustice
.
Oh!
what
helpe
our
famous
Henry
the
Great
would
also
haue
yeelded
to
this
,
if
those
that
did
smell
out
some
such
purpose
in
him
,
had
not
,
as
vnluckely
as
traiterously
shortned
his
daies
.
But
in
that
happie
assembly
let
it
not
be
forgotten
for
the
first
point
and
ground
of
all
the
following
good
,
to
giue
backe
againe
to
the
Catholike
Church
her
ancient
right
and
authoritie
;
clipping
the
Popes
wings
of
so
much
as
he
hath
most
tyrannously
vsurped
,
and
reduced
vniuersallity
to
his
own
particular
.
For
otherwise
,
as
long
as
that
tyrannical
,
vnbridled
,
monstruous
,
impious
,
omnipotency
(
which
none
can
tell
yet
how
far
it
runneth
,
or
can
stretch
it selfe
,
)
be
not
limited
within
the
bounds
of
reason
,
I
meane
of
the
law
of
God
,
there
is
no
hope
of
reconciliation
,
no
hope
euer
of
any
good
at
all
.
I
doe
not
deny
that
the
Bishop
of
Rome
hath
altogether
no
authoritie
as
from
God
;
Neither
but
that
he
may
haue
a
great
deale
more
by
the
free
graunt
of
Councels
,
or
by
the
liberallitie
of
Princes
.
That
which
hee
hath
as
from
God
,
let
him
keepe
it
still
in
Gods
name
;
The
gifts
of
God
are
without
repentance
.
Yea
,
the
French
Herald
,
to
a
generall
Croisade
against
him
that
is
now
become
the
great
enemy
of
Christendome
;
And
that
the
execution
of
the
decrees
of
that
blessed
councell
being
put
into
your
Princely
hands
,
as
the
Lieftenant
general
of
the
high
Defender
of
the
faith
,
the
whole
Catholike
Church
,
sighing
and
panting
vnder
the
heauy
loade
of
that
cruell
tyranny
,
may
for
euer
be
beholding
to
your
valor
,
and
extoll
you
as
the
restorer
of
her
liberty
.
Vp
then
,
vp
,
braue
Prince
;
the
eyes
of
all
Christendome
are
now
cast
vpon
you
,
to
see
you
beginne
;
you
shall
not
want
friends
and
followers
,
euen
more
then
you
thinke
,
euen
more
then
perhaps
you
looke
for
.
Those
that
now
dare
not
shew
their
heads
for
want
of
a
Generall
,
will
mount
vpon
the
tallest
coursers
they
can
finde
to
shew
their
whole
body
,
and
draw
with
more
hast
to
bee
nearest
to
you
;
At
least
you
shal
know
who
be
your
friends
.
For
if
the
first
blow
be
not
giuen
vnto
that
monster
by
your
Royal
father
,
and
the
second
and
last
by
your selfe
;
sure
,
sure
,
I
knowe
not
who
will
beginne
,
much
lesse
who
shall
make
an
end
.
And
least
any
man
beleeue
that
I
stand
yet
wilfully
and
without
iust
causes
in
my
old
vaine
;
or
that
I
perswade
you
vpon
the
reasons
of
strangers
,
or
any
moderne
writers
onelie
;
I
end
with
an
instance
of
your
owne
,
a
graue
prophecie
or
a
sentence
,
if
you
will
,
giuen
in
this
case
almost
foure
hundred
yeares
since
,
by
a
right
reuerend
,
godly
bishop
of
yours
,
Robert
of
Lincolne
,
altogether
out
of
likely-hood
to
sauor
any
thing
of
the
hot
French
,
or
of
the
interessed
Protestant
.
Another
man
of
yours
,
your
auncient
and
learned
Mat.
Paris
citeth
it
,
The
Church
shall
neuer
be
deliuered
out
of
this
Egiptian
bondage
,
vnlesse
it
be
by
the
mouth
of
the
bloody
sword
.
To
the
sword
then
,
Your
Highnesses
Most
humble
,
most
faithfull
and
most
deuoted
seruant
Δ
To
the
Romish
Catholikes
of
England
.
MOst
deere
,
though
but
halfe
brethren
,
whom
yet
I
wholly
loue
,
euen
though
you
were
but
men
,
a
great
deale
more
being
Christians
,
most
of
all
,
being
English
Christians
,
and
subiects
to
that
great
Monarch
,
my
adoptiue
Master
;
who
hauing
beene
so
gracious
vnto
me
,
farre
,
farre
beyond
my
deserts
or
any
hope
I
might
euer
haue
builded
thereon
,
hath
bound
me
for
euer
to
apply
,
vow
&
dedicate
all
my
life
,
studies
,
seruice
and
best
endeuours
to
him
and
for
him
,
and
for
his
sake
to
all
such
as
are
his
:
In
that
resolution
,
&
for
as
much
as
the
whole
need
not
the
Phisition
,
and
that
indeed
I
am
no
Phisition
at
all
,
leauing
to
God
and
themselues
that
other
part
of
the
good
people
of
this
famous
kingdom
,
which
agreeth
in
faith
and
beleefe
with
vs
;
And
choosing
you
,
as
the
fittest
obiect
for
my
loue
and
seruice
to
work
vpon
,
and
in
you
that
best
part
of
you
,
your
soules
:
yea
,
euen
in
that
leauing
that
greter
businesse
of
your
whole
conuersion
for
spiritual
things
,
to
the
working
care
of
that
so
worthy
Abbot
,
who
hath
deserued
to
be
a
more
worthy
Archbishop
and
Prim●te
of
so
flourishing
a
Church
,
Of
an
eloquent
King
of
London
,
Of
an
acute
indeed
,
and
much
acute
Montaign
of
Bathes
and
Wels
;
Of
that
other
learned
Abbot
,
Of
that
right
diuine
&
Iudicious
Leyfield
,
Of
substantiall
and
fruitful
Field
;
yea
,
d●ring
to
leaue
you
to
the
liuely
remains
of
a
rich
English
Iewel
,
Of
a
solid
Hooker
,
so
skilful
,
that
with
one
only
hook
he
fisheth
of
both
sides
,
with
many
others
,
both
aliue
&
a
sleep
,
so
easie
to
be
found
,
so
hard
to
be
numbred
;
&
medling
onely
in
temporalty
and
such
things
as
are
and
haue
euer
beene
receiued
for
constant
and
common
religion
thorough
all
the
world
,
but
onely
some
few
yeres
since
,
that
the
diuell
,
being
almost
at
a
bay
,
strugleth
with
his
last
and
most
violent
endeuours
,
against
the
truth
that
strangleth
him
;
Neuerthelesse
medling
heerein
more
for
your
own
good
,
then
for
his
Maiesties
,
which
yet
as
a
right
Pater
Patriae
,
as
a
kind
Pater-familias
of
the
Common-wealth
,
hee
will
euer
esteeme
his
owne
when
it
is
yours
:
I
thought
some
moneths
a
goe
to
haue
presented
you
in
your
owne
language
that
famous
letter
of
a
great
friend
of
yours
,
the
Iesuit
Cotton
,
written
in
French
to
the
Queene
Regent
of
Fraunce
in
disalowance
of
Marianaes
booke
,
and
other
writings
of
other
Iesuits
,
approouing
disobedience
of
subiects
to
their
own
lawful
kings
,
in
temporall
matters
,
euen
to
their
poisoning
and
murther
.
But
another
man
with
more
hast
then
good
speede
(
I
am
sure
)
though
not
with
a
better
minde
then
my selfe
,
seruing
it
vnto
you
in
another
dish
and
with
a
sower
sauce
in
the
end
,
of
that
odious
chamber
of
meditations
,
did
quite
marre
the
good
vse
that
yee
both
and
wee
,
I
meane
the
whole
state
,
might
very
well
haue
reapt
therof
.
All
things
are
not
fit
to
bee
said
at
all
times
,
neither
ought
we
so
nakedly
to
vncouer
the
shame
of
our
brethren
as
long
as
ther
is
any
hope
of
amendment
,
principally
being
most
certain
that
the
best
part
of
you
doth
not
alow
,
yea
,
I
dare
say
,
not
know
those
abhominable
,
execrable
and
almost
incredible
courses
.
For
no
doubt
but
it
would
haue
made
some
impression
in
your
harts
,
to
haue
seene
(
without
such
a
bitter
addition
,
quite
then
out
of
season
,
and
rather
to
exasperate
then
to
pacifie
you
)
so
famous
a
man
,
a
Iesuit
by
profession
,
and
one
of
your
greater
saints
,
writing
of
set
purpose
to
so
eminent
a
person
,
and
impugning
whatsoeuer
hitherto
hath
beene
,
or
hereafter
might
be
,
written
by
any
of
his
owne
order
,
or
by
others
,
against
the
temporall
authoritie
of
Princes
ouer
their
subiects
;
cyting
orderlie
one
by
one
,
as
numerus
certus
pro
incerto
a
dozen
of
famous
Iesuits
,
Cardinall
Tolet
,
Cardinall
Bellarmine
,
Gregory
of
Valencia
,
Salmeron
,
Delrio
,
Heyssius
,
Becanus
,
Gretzerus
,
Lessius
,
Serrerius
,
Azor
,
Richeom
,
euerie
one
with
some
speciall
place
mainteining
the
Princes
temporall
authoritie
.
And
for
better
fortifying
therof
setting
downe
of
himselfe
,
and
without
any
vrging
,
15.
heads
and
principles
of
the
faith
,
and
beleefe
of
their
whole
society
about
that
matter
whereof
among
the
rest
,
the
6.
7.
8
9.
10.
11.
12.
are
these
,
after
that
in
the
former
he
hath
established
and
highly
commended
the
monarchicall
state
,
as
the
best
.
That
kings
are
annointed
,
and
therefore
called
the
annointed
of
the
Lord
,
that
euerie
one
(
as
Simeon
Archbishop
of
Thessalonica
saith
)
may
vnderstand
that
they
ought
to
be
inuiolable
,
and
respected
as
holy
and
sacred
persons
.
That
whosoeuer
resisteth
them
or
rebelleth
against
them
,
shall
receiue
their
owne
damnation
;
Rom.
13.2
.
That
obedience
is
due
vnto
them
,
not
because
vertuous
,
wise
,
mighty
,
or
of
any
other
such
qualities
,
but
meerely
because
they
be
kings
and
established
by
God
.
That
it
is
not
lawful
to
deny
them
their
obedience
,
much
lesse
to
rebell
against
them
,
though
they
should
bee
v●●tous
froward
and
hard
to
be
endured
;
1.
Pet.
2.18
.
That
in
such
cases
wee
ought
to
pray
for
them
as
the
Prophet
did
command
the
Iewes
for
Nebucadnezar
,
and
Baltazar
Bar.
i.
ii
.
And
that
those
persecutions
,
losses
of
goods
,
and
other
afflictions
which
are
patiently
suffered
for
that
cause
,
and
without
rebellion
against
their
superiours
,
are
things
most
pleasing
to
God
,
and
agreeable
to
that
praise
which
Paul
giueth
to
the
Ebrewes
,
cap.
10.34
.
and
to
that
ordinance
by
himselfe
published
in
the
Church
.
Rom.
1●
1.
That
it
is
not
lawfull
to
attempt
any
thing
against
their
persons
;
but
that
it
is
a
most
execrable
parricide
,
a
prodigious
crime
and
abominable
sacriledge
.
All
which
articles
and
letter
,
though
by
some
,
accused
of
some
equiuocation
,
truely
at
least
by
all
honest
plaine-dealing
men
and
fully
good
subiects
,
of
to
much
sparingnesse
and
cohibition
in
a
matter
which
deserued
with
an
open
mouth
to
haue
bene
more
clearely
and
largely
extended
;
yet
willing
to
take
al
things
in
the
best
sence
,
euen
in
our
aduersaries
,
and
receiue
as
lawfull
and
current
,
the
coyne
of
ill
pay-masters
,
neuer
so
base
,
neuer
so
clipt
,
so
it
be
but
indifferent
good
:
I
then
purposed
with
a
peaceful
,
charitable
,
and
truely
Christian
and
brotherly
mind
and
fashion
,
to
set
them
before
your
eyes
,
to
the
end
you
might
with
as
peacefull
a
spirit
,
and
not
stirred
or
distasted
by
any
vnsauory
appendix
,
conceaue
at
least
of
this
point
,
That
so
many
other
Iesuits
of
other
nations
are
not
of
the
same
opinion
in
that
behalfe
with
your
Parsons
,
Campion
,
Creswell
,
Garnet
,
Hall
,
Greenwell
,
Gerard
,
Hamond
,
&
other
your
fiery
Iesuits
;
which
as
right
Puritans
among
their
other
fellowes
,
that
is
abstractum
de
abstracto
,
(
as
though
England
were
the
onely
Seminary
in
the
world
,
for
such
a
cumbersome
,
to
sharp-sighted
,
and
to
sharp-minded
zeale
)
defin●ng
and
refining
law
and
Gospell
according
to
their
owne
humours
and
priuate
ends
,
till
they
haue
(
I
feare
me
,
and
God
forbid
)
finished
and
dissolued
all
,
make
Religion
where
there
is
none
,
and
irreligion
of
that
which
is
most
sacred
and
religious
:
As
by
all
lawes
both
diuine
,
naturall
,
Ecclesiasticall
,
politike
and
positiue
,
temporal
obedience
of
subiects
to
their
Princes
is
,
and
hath
euer
beene
held
.
But
that
good
duetie
being
intercepted
,
as
I
told
you
before
,
I
had
very
willingly
requited
it
by
presenting
you
another
booke
of
another
,
though
yet
my
Country-man
,
still
of
your
owne
profession
,
for
with
other
armes
will
I
neuer
vrge
you
,
then
those
that
your
owne
men
shall
put
into
my
hands
;
A
man
truly
most
worthy
and
learned
,
A
booke
most
worth
reading
,
intituled
Of
the
common
offence
and
priuiledged
case
,
wherein
shewing
by
degrees
,
and
from
age
to
age
,
the
incroaching
increase
of
the
authority
of
the
Popes
and
Church-men
,
in
that
old
time
of
thick
ignorance
,
when
scarce
any
in
the
world
but
they
could
reade
or
write
his
name
,
that
Author
most
excellently
proueth
that
a
principio
non
erat
sic
,
and
that
from
the
beginning
&
many
hundred
yeares
after
,
al
Church-men
without
exception
were
subiect
to
the
ful
obedience
and
Iustice
of
their
ciuill
Princes
,
till
by
their
fauourable
graunt
and
relaxation
,
or
rather
by
an
ouer-religious
stat●nesse
,
vnprouidency
and
scrupulous
simplicitie
,
Church-men
by
tract
of
time
got
to
be
released
in
some
cases
;
from
whence
first
arose
the
distinction
,
betwixt
delictum
commune
&
casus
priuilegiatus
as
they
call
them
.
But
fearing
least
that
booke
neuer
so
cleer
,
neuer
so
wel
followed
,
might
not
be
of
great
moment
with
you
,
as
being
written
by
a
priuate
man
,
not
perhaps
so
famous
among
you
as
your
owne
father
Cotton
,
though
a
noble
Iudge
of
one
of
our
high
Courts
of
Parliament
,
and
his
booke
openly
printed
,
allowed
and
licenced
by
Catholike
learned
Diuines
I
thought
rather
to
looke
for
a
better
opportunitie
;
which
,
I
am
sure
,
hath
not
bene
euer
since
so
effectuall
as
this
,
nor
perhaps
will
be
a
long
time
hereafter
.
For
vnlesse
it
be
in
a
generall
Councel
,
it
is
not
to
be
hoped
that
you
may
euer
haue
a
constant
resolution
of
so
many
&
so
learned
Doctors
of
your
own
&
aboue
all
so
little
interessed
in
your
case
,
but
rather
which
being
able
to
claim
more
then
you
,
as
being
Church-men
theselues
,
disclaim
honestly
&
willingly
that
which
is
not
theirs
,
the
more
therfore
to
be
beleeued
.
It
is
no
more
Luther
that
speakes
in
Bohemia
,
Caluin
in
Geneua
,
Henry
8.
in
England
,
Iames
the
sixt
,
in
Scotland
;
you
cannot
impute
this
to
any
particular
quarrell
,
or
heresie
.
They
are
not
priuate
men
of
another
Countrie
that
speake
in
their
owne
sence
,
and
of
which
you
might
say
they
may
ouershoot
themselues
,
thogh
of
your
owne
profession
,
as
the
two
aboue
mentioned
.
It
is
not
one
Blackwel
your
Archpriest
,
one
Warmington
,
one
Sheldon
,
your
Priests
,
of
whome
you
might
say
the
two
former
were
prisoners
,
the
last
a
Runne-away
.
Widdrington
at
least
was
free
,
that
so
learnedly
confutes
Bellarmine
by
Bellarmine
himselfe
,
and
is
your
own
stil
,
yea
most
passionate
;
as
the
fashion
is
of
all
those
that
haue
forsaken
vs
,
therefore
the
more
worthy
to
be
credited
by
you
.
Though
it
be
a
great
wonder
how
he
hath
beene
able
to
reserue
still
so
much
reason
and
honesty
to
make
a
stop
there
,
since
it
is
not
the
good
hap
of
such
as
fall
once
from
the
steepe
rocke
of
the
truth
,
to
graspe
any
where
,
but
rather
alwaies
to
tumble
from
an
error
to
an
heresie
,
till
they
be
,
legges
and
lims
all
broken
,
ouerwhelmed
in
the
bottome
or
rather
in
the
bottomlesse
pit
;
yet
it
is
not
hee
that
speakes
It
is
not
the
King
himselfe
,
of
whome
you
might
say
he
speakes
in
his
owne
cause
,
though
no
otherwise
then
a
good
Father
,
commending
naturall
duety
to
his
belooued
Children
,
And
,
I
pray
you
,
who
shal
loose
most
,
or
be
punished
at
last
,
either
the
godly
father
for
admonishing
his
rebellious
children
,
or
they
for
denying
him
his
due
?
It
is
not
that
so
powerfully
fulminō●
in
vanos
illos
fulminatores
et
vacua
fulmina
Capitolij
,
learned
Andrewes
,
or
any
other
of
our
graue
men
;
of
whome
you
might
say
,
they
speake
to
please
the
King
.
They
are
free
and
franke
Frenchmen
that
speake
,
in
Fraunce
it selfe
,
the
mother
of
all
fraunchise
and
freedome
;
free
,
not
onely
in
their
bodies
,
but
without
preiudice
in
their
mindes
.
For
of
those
Frenchmen
they
are
not
that
part
,
which
,
being
neerer
in
faith
to
vs
heere
,
you
might
perhaps
nick-name
Puritans
,
open
and
opposite
enemies
to
the
Pope
;
No
such
matter
;
They
are
your
owne
deere
Brethren
,
rather
then
our
common
friends
,
the
same
sheep
of
one
pretended
fold
with
your selues
,
the
Popes
most
obedient
and
gentle
children
:
who
rather
by
too
gracious
&
charitable
a
granting
,
then
by
a
restraining
maner
,
rather
giue
a
new
far
stretched
power
to
your
common
father
,
then
abridge
him
of
any
of
his
old
.
It
is
,
I
say
,
whole
France
that
speakes
by
her
Sorbonne
,
&
that
whole
society
agreeing
together
as
one
man
speaks
also
by
one
man
,
their
Sindick
&
learned
Speaker
Riche●
,
very
wel
known
though
not
named
:
The
Sorbonne
of
Paris
,
I
say
,
so
famous
through
all
Christendome
,
&
which
being
an
ancient
company
of
the
most
graue
&
learned
French
doctors
in
Diuinity
,
&
both
canonicall
and
ciuill
law
,
is
,
as
it
were
,
a
continual
standing
councell
in
France
allowed
by
the
Pope
,
at
least
represents
it
as
long
as
there
is
none
else
;
and
to
their
oracles
,
in
that
respect
,
all
France
in
a
time
of
neede
,
yea
verte
often
many
forraine
Countries
haue
had
their
refuge
.
For
euen
when
at
the
first
this
very
same
book
came
forth
without
a
name
,
as
a
child
exposd
to
fortun
,
that
it
might
be
the
more
free
to
any
to
oppose
&
alleadge
what
they
would
,
what
they
could
against
it
;
Then
indeede
the
Nuncio
,
perceiuing
his
master
so
thoroughly
let
blood
,
not
onely
in
his
Cefalica
or
Basilica
,
that
is
in
his
headship
ouer
the
church
,
or
royaltie
ouer
Princes
,
but
euen
in
his
Arteria
magna
,
wherein
consists
the
life
and
the
spirit
of
all
his
being
,
runs
in
a
great
heate
to
diuers
Bishops
and
Cardinals
;
and
gathering
as
many
as
he
could
to
accompany
one
,
the
greatest
indeed
among
them
all
,
willing
nilling
(
as
one
that
truly
hath
euer
bin
very
moderate
,
but
yet
hath
so
neere
an
interest
in
the
Pope
,
both
by
oth
&
by
hope
he
may
wel
haue
to
be
a
Pope
himselfe
one
day
,
is
,
sure
,
he
is
more
worthy
of
the
place
,
then
the
place
,
as
now
it
is
,
of
him
)
sends
him
in
al
the
hast
to
complaine
to
the
Counsel
,
and
demand
the
suppression
of
this
booke
.
But
that
right
worthy
of
that
name
Henry
de
Bourbon
,
most
worthily
the
first
Prince
of
the
bloud
,
hauing
thoroughly
perused
it
before
hand
,
vndertakes
brauely
the
defence
thereof
&
,
in
the
behalfe
of
our
yong
Lewes
his
Lord
&
neere
kinsman
,
ouerthrows
the
reasons
without
reason
,
of
the
Bishops
,
Cardinall
&
all
,
giuing
by
authoritie
of
the
whole
Counsell
,
more
authoritie
to
the
booke
then
it
had
before
.
For
e●en
that
other
eye
of
France
Charles
de
Bourbon
,
Earle
of
Soissons
,
taking
then
first
notice
of
the
booke
,
&
therfore
not
able
to
speake
much
to
it
,
but
vpon
the
assurance
of
his
nephews
sufficiencie
,
caused
it
purposely
to
be
translated
to
vnderstand
it
better
,
and
finding
it
also
most
iust
,
equitable
and
well
grounded
,
it
was
publikely
printed
in
French
,
whereas
it
was
before
but
in
Latin
.
Then
was
Sorbonne
also
consulted
(
as
they
vse
in
such
cases
)
which
gaue
freely
their
opinion
in
fauor
of
the
book
,
as
knowing
ful
wel
from
whence
it
came
,
&
beginning
the
,
as
it
were
,
to
auow
it
as
their
own
.
Wherupon
the
Nuncioes
crew
yet
not
yeelding
,
but
continuing
to
gather
,
it selfe
together
three
or
foure
daies
to
aduise
of
some
means
for
their
redresse
,
as
soon
as
that
famous
high
Court
of
Parliament
of
Paris
,
the
right
arme
of
our
Kings
,
&
in
some
sort
Protectors
of
the
kingdom
in
a
nonage
,
had
notice
of
it
,
they
sent
immediately
the
kings
Atturny
general
to
bid
them
vpon
pain
of
the
Kings
displeasure
to
separate
themselues
,
&
leaue
off
such
conuenticles
,
which
were
not
only
without
,
but
against
the
Kings
authority
,
&
of
the
Church
about
such
things
as
were
allowed
by
his
Maiesties
most
honourable
priu●
Counsell
,
by
the
Sorbonne
,
and
by
themselues
,
them
three
representing
,
as
it
were
,
the
three
Estates
,
that
is
to
say
the
whole
kingdome
.
And
now
that
which
that
most
Christian
Fraunce
saith
,
is
nothing
new
,
or
of
her
own
selfe
,
but
Serenissime
Venice
hath
said
as
much
vpon
mature
consultation
of
al
her
Diuines
,
and
saith
so
still
;
Catholike
Spain
it selfe
thinking
no
lesse
:
which
yet
hath
spoken
sometimes
as
far
as
any
of
the
rest
,
if
not
further
,
as
their
owne
manifold
Councils
held
at
Toledo
,
most
learnedly
cited
in
that
Royall
Apology
for
the
Oath
of
Allegiance
,
do
manifestly
iterate
and
testifie
.
Fraunce
,
Spaine
and
Venice
,
the
three
Charites
,
the
three
minions
of
the
Pope
,
that
yet
sticke
most
strictly
to
him
,
and
neuerthelesse
,
two
of
them
at
least
,
doe
but
hold
by
a
bare
and
verie
small
threed
;
As
the
third
also
would
stand
in
the
like
case
,
but
that
beeing
so
neere
and
terryfying
a
neighbour
of
all
sides
vnto
the
Pope
,
he
holds
him
by
the
throat
(
as
they
say
)
being
able
to
starue
him
to
death
with
all
the
Consistorie
,
whensoeuer
he
will
but
restraine
the
transportation
of
corne
out
of
Sicily
and
other
his
dominions
round
about
:
whereby
he
commandeth
more
then
he
is
commaunded
(
not
perhaps
more
then
hated
,
if
they
durst
shew
it
)
and
neuer
giues
their
holy
Ghost
leaue
to
sing
any
other
song
,
but
that
which
hee
sends
him
ready
prickt
from
Madrid
.
Now
then
,
if
these
men
when
they
haue
done
al
their
vtmost
power
,
yea
,
in
the
stretching
of
their
loue
&
filial
duty
,
enlarged
kindnes
beyond
that
which
they
can
wel
warrant
;
yet
can
they
assigne
vnto
their
father
the
Pope
,
no
more
then
a
generall
care
of
soules
with
a
ministeriall
direction
onely
for
order
and
execution
of
Canons
ouer
particular
Churches
;
no
power
at
all
ouer
the
vniuersall
Church
in
grosse
,
much
lesse
ouer
a
generall
Councell
,
much
lesse
,
or
in
the
same
degree
,
ouer
the
bodies
of
men
by
violence
,
or
any
temporall
punishment
,
but
by
meere
counsell
&
persuasion
onely
:
And
if
not
so
much
as
ouer
priuate
bodies
,
least
of
all
ouer
Kings
and
ciuill
Princes
,
which
rather
they
allow
and
openly
acknowledge
to
haue
right
and
authoritie
to
commaund
both
Church
and
Church-men
in
some
cases
;
to
which
Princes
all
men
,
aswell
Ecclesiasticall
as
Ciuill
,
must
be
most
humble
and
faithfull
subiects
,
as
being
(
in
so
much
as
they
be
Lords
of
the
territorie
)
established
by
God
,
Protectors
and
Defendors
of
the
Church
,
and
of
both
Diuine
and
Naturall
lawes
with
attribution
of
the
materiall
Sword
to
themselues
only
,
priuatiuely
and
exclusiuely
from
all
others
within
their
owne
dominions
.
What
stop
then
any
more
,
deere
brethren
,
but
that
you
shold
gladly
yeeld
your
naturall
dutie
and
allegiance
to
your
naturall
king
,
since
ye
are
bound
to
yeeld
it
euen
to
the
froward
?
I
conclude
with
an
addition
,
to
your
further
encouragement
,
of
some
decrees
d
cided
and
set
downe
two
hundred
yeres
agoe
by
the
verie
same
Sorbonne
against
that
false
doctrine
,
and
such
as
seemed
then
to
broach
it
a
new
,
whom
they
neuer
failed
to
condemne
,
and
caused
them
publikely
to
aske
pardon
and
make
satisfaction
,
as
Frier
Iohn
Sarazin
,
Iohn
Tanquarell
,
Florentin
Iacob
,
Thomas
de
Blanzy
,
and
sundrie
others
at
sundry
times
did
;
Which
decrees
yet
now
of
late
they
haue
caused
againe
to
bee
printed
by
their
owne
Printer
,
Felix
de
Blanuile
,
in
S.
Victors
streete
in
Paris
,
and
bound
together
with
this
present
booke
,
with
this
title
,
Of
the
power
and
supremacie
of
the
Pope
.
Against
the
Sectaries
of
this
age
.
Repeating
once
more
the
diffinition
of
the
Church
,
as
it
is
set
downe
in
the
title
page
of
this
booke
,
to
point
,
as
it
were
,
with
the
finger
that
both
sprung
together
out
of
one
&
the
same
fountaine
:
Whereby
you
may
see
how
carefull
they
haue
euer
beene
to
dash
the
young
ones
of
Babilon
against
the
right
rocke
of
the
truth
.
The
decrees
are
these
,
after
a
long
rehearsall
of
the
cause
and
ceremonies
of
Sarrazins
recantation
,
in
presence
of
the
Rector
of
the
Vniuersity
,
and
whole
scores
of
Doctors
there
named
one
by
one
,
as
witnesses
.
THat
all
powers
of
Ecclesiasticall
Iurisdiction
,
other
then
that
of
the
Pope
,
are
from
Christ
himselfe
in
as
much
as
concerneth
primary
institution
and
collation
;
but
from
the
Pope
,
and
from
the
Church
,
for
limitation
and
ministeriall
dispensation
onely
.
That
those
powers
are
of
diuine
right
and
immediatly
ordeined
by
God
.
That
we
finde
in
the
Scripture
that
Christ
hath
founded
his
church
,
and
expresly
ordained
other
powers
,
differing
from
that
of
the
Pope
.
That
whensoeuer
any
matters
bee
ordained
in
a
Councel
,
the
whole
authoritie
which
giueth
force
to
the
decrees
doth
reside
not
in
the
Pope
onely
and
alone
,
but
principally
in
the
holy
Ghost
and
the
Catholike
Church
.
That
by
the
text
of
the
Scripture
and
doctrine
of
the
Apostles
,
wee
see
directly
that
authoritie
of
iurisdiction
was
conferred
vpon
the
Apostles
and
Disciples
when
Christ
did
send
them
forth
.
That
the
power
of
Iurisdiction
of
inferiour
Prelates
,
either
Bishops
or
Curates
,
is
immediatly
from
God
,
according
to
the
doctrine
of
the
Gospell
and
the
Apostles
.
That
there
is
some
power
,
that
is
the
power
of
the
Church
,
which
of
right
and
incertaine
cases
can
decree
against
the
Pope
.
That
any
man
liuing
of
whatsoeuer
title
,
authority
,
dignity
,
or
preeminence
hee
may
be
,
euen
though
hee
were
a
Pope
,
if
onely
he
haue
the
vse
of
reason
,
may
commit
Simony
.
Finally
,
most
heartily
intreating
you
to
take
in
the
best
part
of
this
my
louing
zeale
and
feruent
affection
,
I
cease
;
yet
neuer
ceasing
most
deuoutly
to
pray
still
both
for
your
own
good
,
for
the
kings
seruice
,
for
the
peace
of
the
land
,
&
generally
for
the
seruice
of
God
,
that
he
will
giue
me
grace
I
may
tru●ly
say
with
Paul
,
in
your
behalfe
(
since
the
case
is
not
very
much
vnlike
)
that
which
he
saith
of
the
Iewes
,
Rom.
9.
I
speake
the
truth
in
Christ
,
I
lie
not
,
my
conscience
bearing
me
witnesse
in
the
holy
Ghost
,
that
I
haue
great
heauinesse
and
continuall
sorrow
in
my
heart
,
for
I
would
my selfe
euen
be
seperate
for
my
brethren
the
[
Romish
Catholikes
]
to
whome
pertained
the
adoption
,
and
the
glorie
,
and
the
couenants
,
and
the
giuing
of
the
law
,
and
the
seruice
of
God
and
the
promises
,
of
whome
are
the
Fathers
,
and
who
hauing
bequeathed
or
rather
bequited
them
vnto
vs
,
as
the
Sinagogue
had
done
vnto
them
,
both
remaine
depriued
thereof
;
Whereunto
I
pray
God
from
the
bottome
of
my
heart
to
restore
you
all
againe
with
vs
,
that
so
both
Iewes
and
all
Christians
,
as
naturall
brethren
after
a
long
discord
reconciled
together
vnder
one
God
and
father
,
one
Lord
and
Elder
Brother
,
in
one
Church
and
Mother
,
may
enioy
together
one
eternall
glorie
in
the
heauenly
Ierusalem
,
which
is
the
mother
of
vs
all
.
Amen
.
The
Argument
of
the
whole
Treatise
consisting
of
eighteene
Sections
.
ECclesiasticall
Iurisdiction
,
chiefly
and
essentially
belongs
to
the
Church
,
but
to
the
Pope
and
other
Bishops
ministerially
onely
,
as
the
power
of
seeing
to
the
eye
.
Christ
immediatly
and
by
himselfe
did
giue
the
keyes
or
iurisdiction
vnto
the
hierachicall
order
,
by
the
immediate
and
reall
sending
forth
of
all
the
Apostles
and
Disciples
.
The
definition
of
the
Church
,
by
essentiall
causes
.
S.
Peter
is
onely
the
dispenser
&
ministeriall
head
,
but
Christ
the
right
absolute
Lord
,
essential
&
head
,
founder
&
foundation
,
of
the
Church
.
Wherefore
all
arguments
drawne
from
the
ministeriall
to
the
essential
head
,
come
short
&
are
fallacious
,
[
*
](A10748-e11750-b)
*
A
dicto
secundum
quid
,
ad
dictum
simpliciter
.
as
being
inferred
from
that
which
is
said
in
some
respect
,
to
that
which
is
affirmed
simply
.
In
the
Church
her
state
must
be
distinguished
from
her
gouernement
;
the
state
being
monarchicall
,
only
to
maintaine
order
and
vnitie
,
and
to
the
powerfull
execution
of
the
Canons
;
But
the
gouernment
is
Aristocraticall
for
wholesome
counsell
,
infalible
prouidence
and
constitution
of
Canons
:
For
the
Church
is
gouerned
by
Canons
,
not
by
absolute
power
.
The
infallible
power
of
decreeing
&
making
Canons
,
belongs
to
the
whole
Church
,
which
is
the
very
pillar
&
ground
of
truth
;
not
solely
or
onely
to
Peter
:
And
that
prooued
by
the
practise
of
the
whole
Church
.
This
place
of
the
Gospell
expounded
,
Simon
,
Behold
,
Sathan
hath
desired
to
wi●ow
you
as
wheate
;
but
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
&c.
The
frequent
holding
of
Councels
is
absolutely
and
simply
necessarie
to
the
better
and
more
holy
gouerning
of
the
Church
;
and
in
what
cases
the
Buls
and
Decretals
of
Popes
doe
binde
.
How
farre
the
fulnesse
of
the
Popes
power
may
be
extended
;
And
in
what
case
he
may
dispense
with
the
canons
of
Councels
.
Though
the
Church
haue
but
one
essentiall
head
neuerthelesse
in
regard
of
the
exercise
and
execution
of
gouernment
,
she
is
differently
ruled
by
the
Pope
,
and
by
the
Ciuill
Prince
.
Whereas
the
Church
hath
neither
territory
,
nor
right
of
the
Sword
,
from
Christ
(
being
onely
ordained
to
a
supernaturall
and
spirituall
end
)
shee
can
determine
of
the
meanes
necessarie
to
saluation
,
onely
by
perswasion
and
direction
,
not
by
constraint
or
inflicting
of
temporall
punishments
.
The
ciuill
Prince
,
as
being
Lord
of
the
Common-wealth
,
and
Country
,
is
the
Protector
and
Defendor
both
of
the
Diuine
,
Naturall
and
Canonicall
law
,
And
to
those
ends
may
both
establish
lawes
,
and
exercise
the
sword
.
The
Ciuil
Prince
by
the
title
of
Protector
of
the
Church
,
and
defendor
of
the
Canons
,
is
the
lawfull
Iudge
of
all
,
[
*
](A10748-e11960-b)
*
Appellationes
de
abusu
.
appeales
for
abuse
,
as
they
are
termed
:
And
from
thence
haue
the
liberties
of
the
Gallicane
Church
had
their
beginning
.
Confutation
of
those
arguments
which
due
attribute
absolute
authoritie
to
Popes
.
In
a
generall
Councel
the
Pope
is
held
to
bee
the
head
,
so
far
forth
as
concernes
preaching
of
the
word
,
administration
of
Sacraments
and
execution
of
Canons
;
but
not
as
touching
direction
and
correctiue
power
ouer
the
whole
Councell
.
This
Canon
expounded
,
No
body
must
iudge
the
first
See
.
The
finall
cause
of
the
Church
,
which
is
euerla●ting
life
by
a
good
gouernment
,
showes
euidently
that
Peter
is
by
the
Church
,
and
for
the
Church
;
as
the
eye
by
man
and
for
man
.
What
the
meaning
is
,
that
the
Church
hath
also
indirect
power
in
temporall
things
;
And
the
answeare
to
the
contrarie
arguments
.
A
TREATISE
OF
Ecclesiasticall
and
Politicke
power
.
IT
is
a
common
Principle
and
of
an
vndoubted
faith
,
that
God
&
Nature
haue
still
a
more
chiefe
and
immediate
regard
to
the
whole
,
then
to
any
part
,
neuer
so
noble
,
thereof
.
And
for
an
example
the
power
of
Seing
hath
therefore
bin
giuen
vnto
man
,
that
it
might
bee
executed
by
the
eye
,
as
mans
instrument
and
minister
to
that
purpose
;
for
the
eye
subsisteth
both
by
man
,
and
for
man
.
The
Schoole
of
Paris
building
vpon
that
most
infallible
ground
,
conformably
to
the
opinion
of
all
auncient
Doctors
of
the
Church
,
hath
euer
and
most
constantly
taught
,
That
Christ
in
the
foundation
of
his
Church
hath
more
chiefly
,
immediatly
and
essentially
giuen
the
keyes
,
or
authoritie
to
the
whole
Church
,
then
to
Peter
;
Or
(
which
comes
al
to
one
)
That
he
hath
giuen
the
keyes
to
the
whole
Church
,
ministerially
to
be
vsed
by
one
man
:
Seeing
all
Ecclesiasticall
power
belongs
properly
,
essentially
and
first
,
to
the
Church
;
but
to
the
Pope
,
and
other
Bishops
instrumentally
,
and
ministerially
,
and
onely
so
far
forth
as
concernes
the
exercising
,
as
the
power
of
seeing
to
the
eye
:
Let
no
body
therefor
glorie
in
men
,
for
all
things
are
yours
(
that
is
to
say
of
the
church
)
Whether
it
be
Paul
,
or
Apolos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
whether
things
present
or
to
come
;
for
all
things
are
the
Churches
,
and
the
Church
Christs
,
and
Christs
Gods
.
1.
Cor.
3.
&c.
For
surely
when
it
pleased
our
Sauiour
Mat.
16.19
.
to
promise
by
words
of
future
,
the
keyes
to
Saint
Peter
in
the
name
of
the
whole
Church
,
after
this
maner
,
I
will
giue
thee
the
keyes
of
the
kingdome
of
heauen
,
&c.
He
did
afterwards
actually
giue
and
deliuer
them
to
the
whole
hierarchical
order
together
,
First
by
a
generall
commission
,
Mat.
18.17
.
where
he
doth
establish
the
Church
sufficient
in
it self
,
&
a
chief
Gouernesse
Tell
it
vnto
the
Church
;
Secondly
,
by
a
reall
sending
forth
.
Luc.
10.1
.
The
Lord
appointed
other
seauenty
also
,
and
sent
them
two
and
two
before
him
,
into
euerie
citie
&
place
whither
he
himselfe
shold
come
.
As
thou
hast
sent
me
into
the
world
,
so
haue
I
sent
them
into
the
world
;
and
for
their
sakes
sanctifie
I
my selfe
,
that
they
also
may
bee
sanctified
through
the
truth
;
And
a
verse
farther
,
That
they
all
may
bee
one
,
as
thou
,
O
father
,
art
in
me
,
and
I
in
thee
;
and
may
also
be
one
in
vs
,
that
the
world
may
beleeue
thou
hast
sent
me
;
And
one
verse
after
,
That
they
may
be
made
perfect
in
one
&c
By
which
words
it
appeares
clerely
,
That
Christ
hath
not
deliuered
the
infallible
power
of
the
Keyes
somuch
vnto
Peter
himselfe
and
alone
,
as
vnto
the
vnitie
it selfe
;
as
S.
Cyprian
and
S.
Austen
doe
confirme
,
24.
quaest
1.
can
Quodcunque
,
can
.
Loquitur
,
can
.
Alienus
Moreouer
,
Iohn
20.21
.
As
my
father
sent
mee
,
so
send
I
you
,
Receiue
the
holy
Ghost
,
whosoeuer
:
sinnes
you
remit
&c.
Seeing
then
,
that
true
and
reall
mission
is
a
conferring
of
iurisdiction
,
by
the
authoritie
of
the
Apostle
,
Rom.
10.15
.
And
how
shall
they
preach
except
they
be
sent
?
And
Christ
immediatly
,
indiuidually
and
iointly
hath
sent
all
his
Apostles
and
Disciples
(
which
did
represent
the
Episcopall
and
Priestly
order
)
as
he
had
beene
sent
of
his
father
,
that
is
with
a
iust
and
spirituall
authoritie
,
necessary
for
the
gouernment
of
the
Church
;
It
followes
,
That
the
whole
hierarchical
order
,
consisting
of
Bishops
&
Priests
,
doth
deriue
immediatly
,
yet
in
a
proportion
and
subordination
,
his
power
and
iurisdiction
(
that
is
his
authoritie
for
the
gouerning
of
the
Church
)
from
Christ
▪
As
in
Fraunce
,
inferiour
Iudges
and
Magistrates
,
although
subiect
to
Parliaments
,
deriue
aswell
and
as
directly
their
authority
from
the
King
,
as
the
Parliaments
themselues
.
For
those
that
bee
are
ordained
of
God
:
And
had
neuer
beene
so
ordained
if
there
were
not
some
subordination
betweene
those
magistrates
,
and
the
Ecclesiastical
persons
.
And
finally
the
testimony
of
Paul
,
Acts
20.28
.
Take
heede
therefore
vnto
your selues
,
and
to
all
the
flocke
whereof
the
holy
Ghost
hath
made
you
Bishops
to
gouerne
the
Church
of
God
.
Which
doctrine
S.
Bernard
lib.
3.
de
Consider
,
ad
Eugen.
cap.
10.
dooth
very
cleerely
make
manifest
.
Thou
dost
deceiue
thy selfe
(
saith
hee
)
if
thou
thinkest
that
as
your
Apostolicall
power
was
ordained
by
God
to
be
chiefest
,
so
also
to
be
alone
.
If
thou
be
of
that
mind
,
thou
art
not
of
his
mind
who
said
Rom.
13.1
.
That
there
is
no
power
but
from
God
,
Therfore
that
which
followes
,
Whosoeuer
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
though
it
make
principally
for
thee
,
neuerthelesse
not
singularly
.
For
the
selfe
same
who
said
,
Let
euery
soule
be
subiect
vnto
the
higher
powers
,
did
not
say
vnto
the
higher
power
,
as
though
they
were
but
in
one
,
but
speakes
in
the
plurall
as
being
in
many
.
Wherefore
thy
power
is
not
alone
from
God
;
There
are
some
of
the
middle
sort
yea
&
some
inferiour
.
And
as
they
whome
God
hath
ioyned
must
not
be
seuered
,
no
more
those
who
are
subiect
to
others
must
be
compared
to
them
.
Thou
dost
forme
a
monster
,
if
remouing
a
finger
from
the
hand
,
thou
wilt
haue
it
hang
at
the
head
,
superiour
to
the
hand
,
collaterall
to
the
arme
:
So
is
it
if
in
the
bodie
of
the
Church
,
thou
placest
the
members
otherwise
then
he
hath
disposed
them
,
[
*
](A10748-e12480-b)
*
Ephes.
4
11
who
hath
set
some
in
the
Church
to
bee
Apostles
,
some
Prophets
,
some
Euangelists
,
some
Pastours
and
Teachers
,
for
the
perfit
vnion
of
the
Saints
in
the
worke
of
the
Ministery
,
and
edification
of
the
body
of
Christ
.
Let
the
Godly
rather
looke
the
whole
chapter
.
But
if
any
happen
to
obiect
that
this
power
which
Christ
by
an
immediate
mission
did
transfer
to
his
Disciples
,
doth
not
so
much
concern
the
authority
of
the
outward
,
as
of
the
inward
Court
.
The
answere
is
,
that
vniuersally
al
the
ancient
fathers
of
the
Church
haue
absolutly
expounded
it
of
whatsoeuer
power
necessary
to
rule
the
Church
,
as
wel
in
the
inward
,
as
in
the
outward
Court
;
And
that
we
are
bound
a
great
deale
more
to
giue
credit
to
their
sound
decisions
,
them
to
the
subtle
distinctions
of
some
Noualists
,
forged
at
pleasure
,
more
easily
to
maintaine
&
enlarge
their
liberties
,
&
extraordinary
missions
,
euen
to
the
ouerthrow
of
common
right
.
Besides
,
That
the
sum
of
the
whole
outward
iurisdiction
reaches
no
farther
then
to
the
power
of
excommunication
,
which
afterwards
Sect.
6
shal
be
clearely
proued
to
haue
immediatly
bin
deliuered
vp
by
Christ
to
the
Church
.
Yet
perhaps
they
wil
pretend
,
that
this
power
of
iurisdiction
was
indeed
ordained
&
conferred
at
first
by
Christ
to
the
whole
Church
,
but
with
such
condition
,
that
it
shold
be
afterwards
continued
&
conferred
to
other
Bishops
,
by
the
Popes
,
as
successors
to
S.
Peter
:
And
therfore
now
al
authoritie
commeth
&
is
deriued
only
from
thence
.
But
thus
stop
you
their
mouth
,
That
it
is
most
apparant
by
the
practise
of
the
primitiue
Church
,
&
by
the
holy
canons
,
that
al
collations
of
benefices
(
as
they
are
now
called
,
)
haue
bin
1400.
yeares
together
made
by
a
common
right
,
that
is
,
by
holy
elections
.
The
reason
is
,
because
al
principality
,
so
far
as
concernes
compulsiue
power
,
depends
of
the
consent
of
men
,
●s
both
diuine
&
natural
law
do
confirme
;
against
which
neither
length
of
time
,
priuiledge
of
places
,
nor
dignity
of
persons
,
can
euer
prescribe
.
Which
ground
being
thus
layed
and
setled
,
of
necessitie
these
eight
next
ensuing
principles
must
directly
follow
.
The
first
shall
vnfold
the
definition
of
the
Church
,
Which
is
a
Monarchicall
gouernment
ordained
to
a
supernaturall
and
spirituall
end
,
tempered
with
an
Aristocraticall
order
(
which
is
the
best
of
all
,
and
most
conformable
to
nature
)
by
the
greatest
Pastor
of
soules
,
Iesus
Christ
our
Lord
;
Who
is
the
only
King
,
Monarch
,
absolute
Lord
,
Founder
,
foundation
and
essentiall
head
of
the
Church
,
hauing
an
absolute
and
purely
monarchical
command
ouer
her
:
And
who
,
although
by
his
omnipotencie
,
and
infinite
power
,
hee
might
haue
saued
all
mankind
without
the
scandall
of
the
Crosse
,
neuerthelesse
to
confound
and
ouerthrow
the
power
,
pride
,
arrogancie
and
wisedome
of
the
world
,
And
teach
his
Ministers
to
thinke
most
lowly
of
themselues
,
Yet
was
pleased
by
the
foolishnesse
of
preaching
to
saue
them
that
beleeue
,
that
no
flesh
should
glory
in
his
presence
,
Cor.
1.25.29
.
Whereof
wee
will
treate
Section
.
11.
From
whence
we
doe
also
inferre
,
this
Article
of
faith
[
I
beleeue
one
holy
Catholike
Church
]
to
bee
of
an
euerlasting
veritie
,
seeing
as
long
as
the
Euangelicall
Law
doth
stand
,
Christ
cannot
make
any
diuorce
from
the
Church
,
his
Spouse
.
Which
cannot
properly
bee
said
of
her
Simbolicall
and
Ministeriall
head
,
the
Pope
;
Whome
wee
often
see
to
bee
absent
and
present
,
for
a
time
at
least
,
without
destruction
of
the
Church
,
for
who
is
ignorant
that
the
Apostolike
Sea
hath
sometimes
three
,
sometimes
seuen
yeares
▪
beene
vacant
?
So
that
the
Commaundement
of
hauing
a
Pope
is
affirmatiue
,
and
not
negatiue
.
The
second
principle
teacheth
,
That
Saint
Peter
is
only
the
dispenser
and
Ministeriall
head
,
not
the
Lord
,
Founder
or
foundation
of
the
Church
;
Titles
which
belong
indeede
vnto
one
Christ
alone
,
and
only
the
essentiall
head
;
by
whome
,
and
for
whome
the
Church
subsisteth
:
for
which
cause
also
hee
speakes
thus
to
Peter
,
,
Matthew
16.18
.
Thou
art
Peter
and
vpon
this
rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
it
.
Wherein
is
to
bee
noted
that
hee
doth
not
say
thy
Church
,
or
the
gates
of
Hell
shall
not
preuaile
against
thee
;
likewise
Iohn
21.15
.
Feede
my
Lambes
,
Feede
my
Sheepe
,
hee
doth
not
say
thy
Sheepe
,
or
thy
Lambes
:
And
that
purposely
,
to
shew
that
Ecclesiasticall
men
are
called
to
a
meere
and
simple
dispensation
or
administration
,
not
to
any
temporall
Dominion
or
Gouernment
meerely
and
absolute
Monarchicall
.
The
Kinges
of
the
Nations
raigne
ouer
them
,
but
with
you
it
shall
not
bee
so
Luc.
22.25
.
and
1.
Peter
5.2
.
Feed
the
flock
which
depends
vpon
you
,
caring
for
it
,
not
by
constraint
,
but
willingly
,
not
as
Lords
of
the
flocke
,
but
that
yee
may
bee
a
good
example
to
them
.
Which
places
of
the
Scripture
Bernard
ad
Eugen.
lib.
●
cap.
5.
doth
expound
after
this
sort
.
Goe
then
thou
also
,
and
vsurpe
,
if
thou
dare
,
either
an
Apostleship
being
a
Lord
,
or
a
Lordship
being
Apostolicall
.
Thou
art
plainely
forbidden
both
,
and
if
thou
wouldst
possesse
both
together
,
thou
shalt
loose
both
This
is
the
Apostolical
forme
,
Dominion
is
forbidden
,
ministration
is
commaunded
and
commended
by
the
example
of
the
law-giuer
,
[
*
](A10748-e12670-b)
*
Luc.
●2
.
27
.
I
am
in
the
midst
of
you
as
one
that
ministreth
&c.
By
which
both
Saint
Peter
and
Bernard
doe
set
before
our
eyes
a
patterne
of
aristocraticall
gouernment
▪
which
shall
bee
more
largely
described
afterwards
Sect.
5.
6.
and
8.
I
am
not
ignorant
that
our
Nouelists
,
better
to
defend
their
priuiledges
,
doe
maintaine
that
by
these
words
,
Feed
my
sheep
,
Christ
hath
giuen
the
whole
Ecclesiastical
iurisdiction
,
solely
to
Peter
alone
,
to
distribute
it
afterwards
at
his
pleasure
to
whom
he
would
.
But
those
idle
pretences
are
so
plainely
and
manifestly
confuted
by
the
Oracles
of
holy
Scripture
,
by
the
testimony
of
all
auncient
Fathers
,
and
by
the
whole
practise
of
the
primitiue
Church
,
that
it
is
a
great
wonder
how
they
dare
forge
such
absurdities
.
For
indeed
this
speech
of
our
Lord
,
Feed
my
sheep
&c.
doth
confer
vpon
S.
Peter
,
as
a
ministeriall
head
a
prime
and
ful
authoritie
of
administring
,
or
executing
the
diuine
,
naturall
▪
and
canonicall
law
,
according
to
the
rules
of
aristocraticall
moderation
:
Vpon
which
point
looke
Sect.
9.
Which
grounds
being
thus
laid
,
al
those
and
other
like
arguments
remain
very
easily
answered
,
That
Petrus
is
Petra
,
the
foundation
&
head
of
the
Church
,
and
therefore
without
him
the
Church
falleth
:
Or
that
as
a
body
being
without
a
head
,
a
streame
without
a
spring
,
a
beame
without
a
Sunne
,
a
branch
without
a
stock
,
an
arme
of
a
tree
cut
from
his
body
,
perisheth
and
withereth
;
no
more
can
the
Church
subsist
without
a
Pope
.
As
though
the
Pope
were
the
primary
,
and
not
the
secondary
,
the
essentiall
,
and
not
the
ministeriall
,
Head
of
the
Church
.
Whence
followes
that
the
commandement
of
hauing
a
Pope
binds
,
[
*
](A10748-e12780-b)
*
Ad
semper
non
pro
semper
,
As
Schoolemen
speake
.
for
euer
,
but
not
at
all
times
.
The
third
principle
makes
a
distinction
betweene
the
State
of
the
Church
and
her
gouernment
〈◊〉
the
State
indeed
is
monarchicall
,
as
wel
to
maintaine
vnitie
&
order
,
as
to
execute
the
Canons
,
which
execution
is
proper
enough
to
the
Pope
,
as
to
a
ministeriall
head
:
But
the
gouernment
is
Aristocraticall
,
for
found
prouidence
,
effectuall
counsell
,
and
decreeing
of
those
Canons
;
for
which
cause
wee
sayd
Sect.
1.
That
the
keyes
were
giuen
to
the
whole
Church
to
bee
vsed
by
one
man
.
For
God
hath
ordained
his
Church
,
his
Spouse
,
to
be
gouerned
by
Canon
or
counsel
,
that
the
Pope
and
other
Bishops
might
not
bee
able
to
decree
any
thing
of
moment
of
their
own
head
,
or
by
the
aduice
of
some
oligarchicall
Councell
,
that
is
to
say
of
few
;
but
that
they
should
often
assemble
&
craue
the
aduice
of
an
aristocratical
Councel
of
the
church
.
Therfore
doe
we
read
that
it
was
ordained
by
the
auncient
Fathers
,
that
euerie
yeare
two
prouinciall
Councels
shold
be
assembled
.
For
look
what
proportion
there
is
betwixt
a
generall
Councel
and
the
Pope
,
the
same
is
also
betweene
particular
Sinods
&
their
Bishops
.
For
particular
Churches
likewise
must
bee
gouerned
by
their
own
Bishops
,
with
the
rule
of
Canons
,
not
with
absolute
power
.
Furthermore
we
hold
,
the
right
and
naturall
Senate
or
Counsell
of
the
Church
,
instructed
by
our
Lord
,
to
be
not
only
the
assembly
of
all
the
Bishops
,
but
of
all
Priests
hauing
charge
of
soules
;
Of
the
which
the
former
succeede
the
Apostles
,
the
latter
the
seuenty
Disciples
.
Dist.
●8
.
Can.
Charepiscopi
;
ibid.
Quaest.
1.
Can.
Ecclesia
;
and
Dist.
23.
Can.
Presbiter
.
For
the
Priests
indeede
in
times
past
did
go
〈◊〉
the
Church
in
common
,
as
Saint
Hierome
doct.
wi●nes
.
Can.
Legimus
.
Dist.
93.
The
fourth
principle
is
,
That
the
infallible
power
of
decreeing
and
making
Canon
,
is
in
the
power
of
the
whole
Church
,
or
of
a
generall
Councell
representing
the
same
:
Wherein
principally
consisteth
the
nature
of
aristrocraticall
gouernment
,
and
is
most
clearely
demonstrated
,
partly
by
diuine
,
partly
by
naturall
light
.
For
indeede
many
eies
can
see
farther
and
clearer
then
one
alone
,
neither
is
it
giuen
either
from
God
or
nature
to
any
one
alone
to
bee
wise
,
least
hee
should
glo●ie
in
himselfe
.
Moreouer
.
The
body
(
of
the
Church
)
is
not
one
member
only
,
but
manie
▪
If
the
whole
bodie
were
an
eye
,
where
were
the
hearing
●
Cor.
12.24.17
.
And
the
spirits
of
the
Prophets
are
〈◊〉
the
Prophets
;
that
is
to
the
Church
.
1.
Cor.
14
〈…〉
There
is
but
one
Bishopricke
,
whereof
a
part
is
〈…〉
●um
,
that
is
wholy
,
by
euery
one
.
24.
Quaest.
〈…〉
●tur
.
Wherefore
it
is
necessarie
that
〈…〉
●ncernes
all
,
should
be●
also
approued
〈…〉
,
Since
euery
high
Priest
is
taken
from
〈…〉
●mpassed
with
infirmitie
.
Heb.
5.1.2
.
〈…〉
and
bee
deceiued
,
except
hee
req●
〈…〉
Church
,
which
is
the
pillar
&
groun●
〈…〉
●refore
when
Christ
was
readie
t●
〈…〉
●hee
doth
promise
the
spirit
of
〈…〉
C●urch
,
not
vnto
on●
and
only
P●●
.
〈…〉
And
I
w●●●
pray
the
Father
,
and
〈…〉
●ter
,
that
hee
may
abide
with
you
for
euer
,
〈◊〉
●he
spirit
of
truth
.
And
againe
.
Mat.
18.15
.
h●●
doth
establish
his
Church
sufficient
in
it selfe
,
and
a
chiefe
Commandresse
,
by
the
erecting
of
an
infalible
Court
,
whiles
hee
doth
so
in
these
following
words
instruct
Saint
Pet●●
,
desirous
to
know
how
many
times
he
should
forgiue
his
brother
offending
.
If
thy
brother
trespasse
against
thee
,
goe
and
proue
him
betweene
thee
and
himself
,
〈◊〉
&c.
And
if
hee
refuse
to
heare
the
Church
,
〈…〉
vnto
thee
as
an
H●●then
man
and
a
Publican
.
Verily
I
say
vnto
you
〈…〉
yee
bind
〈…〉
shalb●
〈◊〉
in
heauen
&c.
Againe
〈…〉
if
two
of
you
sh●●
agree
in
earth
vpon
any
●●ing
whatsoeuer
they
shall
des●●
▪
it
shall
bee
giuen
:
〈…〉
which
is
in
heauen
▪
For
where
two
or
three
are
ga●●●red
together
in
my
〈◊〉
,
there
am
I
in
th●
middest
of
〈◊〉
By
which
speech
wee
learne
that
Christ
hath
grant
,
the
power
of
●●communication
immediatly
to
the
〈◊〉
Order
,
which
is
signi●●
hare
by
the
〈…〉
Church
;
for
as
the
〈◊〉
of
ten
dot●
eminently
and
causelty
com●●he
●●●umb●●s
●
likewise
doth
this
former
speech
,
〈◊〉
the
Church
,
eminently
I
say
,
and
causally
compre●●●●
all
〈…〉
●a●
power
〈◊〉
euery
supe●●
〈…〉
ma●dued
with
any
iurisdiction
,
〈…〉
●
Pope
,
or
a
generall
Coun●●●●
▪
wherein
〈◊〉
the
supreame
and
infallible
co●●t-co●●●●●●nesse
of
authoritie
all
〈…〉
resolue
.
And
this
is
manifest
,
because
as
soone
as
the
Lord
had
vttered
this
speech
in
the
singular
,
Te●●
the
Church
,
hee
doth
immediatly
adde
in
the
plurall
,
Verily
I
say
vnto
you
,
whatsoeuer
yee
shall
ha●de
●n
earth
,
&c.
Wherby
it
manifestly
appeares
that
the
Church
is
taken
there
form●lly
&
properly
for
man
;
●●en
gathered
together
,
not
for
any
one
man
alone
.
Therefore
with
the
same
c●●rent
of
speech
,
Christ
giues
also
to
the
Church
the
power
to
assemble
it selfe
in
a
Councel
,
and
there
infalibly
to
decree
;
Again
I
say
vnto
you
,
If
two
of
you
shall
agree
together
on
earth
&c.
for
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
Neither
is
it
to
be
past
in
silence
that
Christ
in
this
text
doth
denote
the
Aristocratical
Councell
established
by
his
owne
diuine
law
,
not
the
oligarchicall
,
afterwards
instituted
by
men
;
And
that
hee
hath
purposely
expressed
a
certaine
number
,
and
that
the
least
of
numbers
,
for
an
vncertaine
,
to
take
away
from
contentious
men
all
occasion
of
shifting
&
auoiding
;
and
to
shew
that
for
a
lust
gouerning
of
the
Church
,
the
consent
&
agreement
of
two
or
three
at
the
least
is
required
,
not
of
the
Pope
solely
and
alone
.
Truely
to
what
side
soeuer
the
aduersaries
will
turne
themselues
,
they
must
needs
confesse
that
these
words
,
for
where
two
or
three
are
gathered
together
in
my
name
,
doe
necessarily
exclude
that
absolute
and
infallible
authority
of
the
Pope
alone
,
and
do
proue
that
the
Church
cannot
bee
bound
against
her
will
,
nor
without
her
consent
&
aduice
required
,
which
euery
way
agreeth
with
the
natural
law
,
&
is
sufficiently
confirmed
by
the
practise
of
the
Ancient
Church
.
For
the
Councell
of
Ierusalem
with
the
consent
&
voices
of
al
the
Apostles
and
Priests
concludes
with
this
stile
.
Act.
15.28
.
It
seemed
good
to
the
holy
ghost
and
to
vs
.
Moreouer
the
Fathers
of
the
Africane
Church
,
amongst
whome
was
Saint
Austen
writ
vnto
Pope
Celestin
1.
in
these
words
.
That
it
is
not
credible
that
God
doth
inspire
the
I●stice
of
examination
into
any
one
man
,
and
deny
it
to
an
●●nume●●●
number
of
men
lawfully
gathered
together
is
a
Councel●
.
The
opinion
also
of
Pope
Zozimus
make
for
the
confirmation
of
this
doctrine
,
when
writing
to
the
Bishops
of
France
hee
confesseth
himselfe
p●ainely
to
bee
infe●●our
to
the
Councell
,
and
the
au●horitie
of
the
Apostolicall
Sea
not
able
to
derogat●
from
the
holy
decrees
of
Councells
,
25
Quaest.
1.
C●●●
.
To
decree
or
change
any
thing
against
the
decrees
of
the
fathers
,
no
not
the
very
authoritie
of
this
〈◊〉
is
able
to
doe
it
.
Holy
antiquitie
,
liues
with
v●
,
vnshaken
in
h●●
foundation
,
whereunto
the
decrees
of
the
fathers
ha●e
ordained
all
reuerence
.
To
this
may
well
bee
added
the
answere
of
Gregorie
the
great
,
Who
confesseth
that
he
reuerenceth
the
foure
generall
Councells
,
euen
as
the
foure
bookes
of
the
holy
Gospell
;
for
being
constituted
with
vniuersall
consent
whosoeuer
presumes
to
loose
that
which
they
bind
,
or
to
bind
that
which
they
loose
,
doth
but
destroy
himselfe
and
not
them
Dist.
15.
Can.
Sicut
Sancti
Euangelij
.
And
truely
if
one
will
,
neuer
so
little
,
peruse
the
acts
of
generall
Councells
,
he
shall
easily
perceiue
,
that
the
Pope
doth
not
solely
and
himselfe
alone
make
decrees
of
the
Catholike
faith
in
those
generall
Synods
,
but
doth
inferre
and
conclude
them
by
the
induction
and
consent
vniuersally
taken
of
all
particular
Churches
.
Which
indeede
is
the
most
certaine
and
most
euident
proofe
of
an
Aristocraticall
gouernment
,
and
is
confirmed
.
Can.
Maiores
.
24.
Quaest.
1.
But
if
some
perhaps
will
yet
argue
that
Christ
did
pray
for
Peter
.
22.
Luc.
32.
that
his
faith
should
not
faile
,
and
commanded
him
to
confirme
his
brethren
.
Wee
answere
to
the
first
part
,
that
this
promise
of
Christ
according
to
the
litterall
sence
of
the
Scripture
,
doth
not
extend
farther
then
the
time
of
the
Lords
passion
;
Wherein
the
scandall
of
the
Crosse
was
most
furiously
to
rage
against
all
the
disciples
,
and
principally
against
Peter
,
who
thrice
denied
his
Master
.
Whereupon
the
Lord
speakes
after
this
manner
to
them
all
.
Mat.
26.31
.
All
yee
shall
bee
offended
in
me
this
night
,
for
it
is
written
,
I
will
smite
the
Shepheard
,
and
the
sheepe
of
the
flocke
shal
be
scattered
.
But
Peter
answering
sayd
vnto
him
,
Though
all
men
should
be
offended
in
thee
,
yet
will
I
neuer
be
offended
;
Iesus
said
vnto
him
,
verily
I
say
vnto
thee
,
that
this
night
before
the
Cock
crow
thou
shalt
denie
mee
thrice
.
Moreouer
,
Luc.
22.31
.
Simon
,
beholde
,
Sathan
hath
desired
you
,
to
winnow
you
as
wheate
,
but
I
haue
praied
for
thee
,
that
thy
faith
faile
not
,
wherefore
when
thou
art
conuerted
,
strengthen
thy
brethren
.
Wherein
is
principally
to
be
noted
that
Christ
did
not
say
to
Peter
,
I
haue
prayed
for
thee
that
thou
maist
neuer
erre
,
or
be
subiect
to
be
deceiued
;
But
only
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
:
And
that
Peter
indeede
did
erre
,
yet
his
faith
neuer
failed
him
,
in
regard
of
the
habite
,
but
only
of
the
act
,
for
he
did
only
denie
the
Lord
with
his
mouth
,
not
with
his
heart
.
To
the
second
point
,
who
will
aduisedly
examine
that
which
preceedes
and
followes
this
text
,
euen
at
the
first
sight
hee
shall
find
that
after
Saint
Peter
was
out
of
that
dangerous
staggering
of
his
trebble
deniall
,
and
come
againe
to
his
right
sences
as
from
a
most
deepe
and
dead
sleepe
,
hee
was
farre
more
able
both
to
settle
and
stay
his
wauering
fellowes
,
and
to
call
againe
to
the
Church
all
his
scattered
brethren
,
that
there
together
they
might
expect
the
resurrection
of
the
Lord
.
Therefore
that
argument
of
theirs
is
fallacious
,
being
inferred
a
dicto
secundum
quid
,
ad
dictum
simplicitèr
,
from
that
which
is
said
in
some
respect
,
to
that
which
is
affirmed
simply
.
For
that
priuiledge
did
reach
no
farther
then
Saint
Peter
himselfe
and
alone
,
because
of
the
imminent
scandall
of
the
Crosse
.
And
sure
if
the
Pope
alone
and
not
the
Church
,
iointly
taken
,
be
infalible
,
It
followes
that
Saint
Paul
sinned
most
greeuously
,
Galat.
2.11
.
telling
vs
so
plainly
that
therefore
Saint
Peter
was
reprehensible
,
because
hee
went
not
the
right
way
to
the
truth
of
the
Gospell
;
Which
words
are
most
worthy
to
be
noted
.
Besides
that
,
this
reprehension
,
as
the
Parisian
Chauncelor
well
obserueth
,
is
equiualent
to
an
appeale
to
a
Councell
.
For
if
Saint
Peter
had
at
that
time
resisted
Saint
Paul
iustly
reprouing
him
,
no
doubt
but
the
Church
,
gathering
herselfe
together
in
a
Councell
,
would
haue
taken
vp
the
difference
betwixt
them
,
as
a
little
before
she
had
decided
the
controuersie
about
the
obseruation
of
legall
Ceremonies
.
Act.
15.1
.
In
this
place
,
as
for
a
little
accessorie
and
enlarging
of
fauour
,
wee
may
adde
that
Saint
Peter
by
the
right
interpretation
of
the
Scripture
and
Canons
,
may
strengthen
in
the
faith
particular
persons
,
or
a
Church
,
which
are
gone
astray
;
and
in
that
sence
Saint
Hierome
in
an
Epistle
to
Pope
Damasus
doth
require
of
him
leaue
to
say
,
or
not
say
Hypostases
in
the
plurall
number
,
which
is
as
much
as
the
interpretation
of
the
Nicene
Creede
;
I
desire
,
saith
he
,
from
a
Pastor
the
assistance
hee
owes
to
a
sheepe
;
Consider
of
it
according
to
your
iudgement
,
I
shall
not
feare
to
say
three
Hypostases
,
if
if
you
bid
me
:
And
the
same
hath
euer
beene
the
regard
of
Theodoret
,
and
of
all
the
rest
,
when
at
any
time
they
haue
had
their
refuge
to
the
holy
Apostolicall
Sea
.
The
first
principle
shewes
,
That
often
celebration
of
Councells
is
absolutely
and
simply
necessarie
,
for
the
better
and
more
holy
gouerning
of
the
Church
,
for
as
Aristotle
saith
in
his
Politikes
,
It
is
farre
more
expedient
to
be
ruled
by
lawes
,
then
by
the
absolute
power
of
any
whosoeuer
.
For
lawes
indeede
are
instead
of
God
,
and
are
not
possessed
either
with
loue
or
hatred
,
or
any
other
humane
passion
.
Whence
it
comes
that
you
find
so
often
these
Phrases
in
the
Actes
of
the
Councells
,
To
doe
any
thing
besides
the
Canon
,
without
the
Canon
,
against
the
Canon
,
according
to
the
Canon
.
By
which
stile
is
shewed
that
the
Church
must
bee
directed
by
Canon
,
and
that
in
auncient
times
nothing
was
decreed
without
a
Councel
,
and
Aristocraticall
moderation
.
Hence
also
is
it
that
we
reade
how
the
Bishops
of
France
wrote
vnto
Pope
Nicholas
that
the
Bulls
and
Decretalls
of
Popes
doe
no
way
bind
vnlesse
they
agree
with
the
discipline
of
Canons
,
and
Councells
formerly
receiued
and
approued
.
Can.
Si
Romanorum
Dist.
9.
To
which
also
ought
to
bee
referred
the
Canon
Omnia
.
Quaest.
1.
Whereupon
looke
Flodoardus
lib.
3.
cap.
21.
pag.
231.
Whom
Father
Sirmond
a
Iesuite
hath
euen
of
late
published
,
since
indeede
the
Pope
which
is
but
the
ministeriall
head
cannot
bind
the
vniuersall
Church
without
calling
her
,
without
hearing
her
,
and
without
taking
her
counsell
and
consent
.
For
then
are
the
lawes
established
when
they
are
published
,
and
then
confirmed
,
when
approued
by
the
practise
of
those
that
liue
vnder
them
.
As
Austen
witnesseth
,
Dist.
4.
Can.
In
istis
And
therein
stands
principally
the
libertie
of
the
Catholike
Church
,
or
the
Aristocraticall
gouernment
,
and
is
the
speediest
and
gentlest
meanes
to
vnite
and
preuent
Schismes
againe
.
Vpon
the
ground
of
which
principle
Hinemarus
Archbishop
of
Rhemes
answereth
to
another
Hinemarus
Bishop
of
Laon
,
his
Nephew
,
That
the
decretall
Epistles
of
Popes
reported
to
be
set
forth
before
the
Councell
of
Nice
are
but
of
small
credit
,
because
they
agreed
not
with
the
holy
Canons
.
Whereupon
looke
likewise
Flodoard
lib.
3.
cap.
22.
fol.
243
verso
&c.
244.
recto
.
And
from
thence
also
wee
may
plainely
learne
what
law
our
French
Predecessors
haue
euer
vsed
.
The
sixt
principle
defines
the
fulnesse
of
the
Popes
authoritie
.
First
,
towards
the
particular
Churches
dispersed
through
the
world
,
but
no
manner
of
way
towards
the
whole
Church
gathered
together
in
a
Councell
;
Secondly
,
in
the
matter
of
execution
,
interpretation
,
and
dispensation
;
but
no
wayes
to
the
constitution
of
Canons
,
vnlesse
either
by
himselfe
,
or
by
his
Legats
hee
preside
in
the
Councell
,
and
gather
the
voyces
and
consent
of
all
the
Fathers
as
we
haue
proued
Sect.
6.
But
the
Pope
may
dispense
with
the
decrees
of
Councells
in
such
a
case
only
as
the
Councell
it selfe
might
dispence
,
were
it
assembled
;
And
that
is
confirmed
by
the
opinion
of
Pope
Zozimus
,
which
wee
haue
commended
Sect.
6.
As
also
of
Leo
7.
Can.
Priuilegio
.
Dispensation
,
saith
he
,
is
comitted
vnto
vs
,
and
it
shall
be
laid
to
our
charge
,
if
the
Canons
decreed
by
the
fathers
be
violated
,
either
with
our
consent
or
carelesnesse
.
Saint
Bernard
lib.
3.
ad
Eugen.
cap.
10.
What
?
saist
thou
,
doest
thou
forbid
vs
to
dispense
?
No
,
but
to
dissipate
.
I
am
not
so
ignorant
that
I
doe
not
know
that
you
are
placed
to
be
dispensers
,
but
to
edification
,
not
to
destruction
.
Finally
it
is
required
at
the
hands
of
dispensers
that
they
bee
found
faithfull
.
Where
necessitie
vrgeth
dispensation
is
excusable
;
when
vtilitie
inciteth
it
is
commended
;
common
vtilitie
,
I
say
,
not
priuate
.
So
that
in
these
two
points
which
wee
haue
treated
of
in
this
discourse
,
all
the
Monarchicall
estate
of
the
Church
,
or
the
fulnesse
of
the
Popes
authoritie
,
doth
principally
consist
;
not
in
an
absolute
power
,
which
many
of
our
Noualists
now
,
against
both
diuine
and
naturall
law
,
striue
to
intrude
into
the
Church
.
Certainly
eight
hundred
yeares
agoe
and
aboue
,
that
is
euen
before
the
translation
of
the
Roman
Empire
to
our
Nation
,
the
Popes
did
but
call
them selues
maintainers
and
executors
of
the
Canons
.
Finally
by
tract
of
time
,
when
all
Christendome
lay
altogether
buried
in
the
logs
of
darknes
and
ignorance
,
they
gathered
to
themselues
absolute
authority
to
decree
of
all
things
;
Especially
since
the
time
of
Gregorie
the
seuenth
,
whole
life
,
largely
written
by
Onuphrius
,
those
that
are
curious
of
the
truth
of
the
Storie
may
read
:
And
they
shall
further
obserue
that
the
Pope
regularly
and
ordinarily
hath
the
power
to
call
the
generall
Councells
,
in
so
much
as
hee
hath
power
ouer
the
particular
Churches
dispersed
ouer
the
face
of
the
whole
Earth
.
Now
the
summe
of
all
this
disputation
is
,
that
from
the
monarchicall
State
of
the
Church
,
all
vnitie
and
order
,
with
a
powerfull
execution
of
the
Canons
doe
proceede
.
But
from
the
Aristocraticall
gouernment
proceedeth
most
holy
counsell
,
infalible
prouidence
,
and
finall
decision
;
Whereby
the
Christian
Common-wealth
is
gouerned
to
a
perpetuall
edification
,
not
destruction
.
The
seuenth
principle
teacheth
vs
,
That
the
Church
taken
either
for
the
whole
companie
of
the
faithfull
,
or
for
the
Christian
Common-wealth
,
is
contented
with
her
sole
only
head
,
and
essentiall
foundation
our
Lord
Iesus
Christ
,
Neuerthelesse
in
the
matter
of
exercise
and
execution
of
gouernment
in
this
Christian
Common-wealth
,
shee
is
differently
ruled
by
two
diuers
persons
,
that
is
by
the
Pope
,
and
the
Ciuill
Prince
,
Can.
Duo
sunt
Dist.
96
and
Can
Principes
,
25
Quaest.
5.
Conformably
to
the
commaundement
of
the
Lord
Mat.
22.21
.
Giue
vnto
Caesar
the
things
which
are
Caesars
,
and
to
God
those
that
are
Gods
.
For
by
this
,
as
by
a
mutuall
band
of
loue
and
obligation
,
the
Lord
was
pleased
to
knit
together
the
Church
&
the
Ciuill
power
;
that
Princes
&
Church-men
should
not
quarrell
one
against
another
.
Which
wholesome
distinction
,
whosoeuer
they
be
that
know
not
,
or
doe
dissemble
,
or
confound
,
doe
runne
vpon
huge
and
most
perilous
rockes
,
and
make
Church
men
,
as
factious
and
dangerous
persons
,
suspected
to
the
Ciuill
Princes
.
But
for
our
8
principle
,
Let
vs
enter
a
little
further
in
this
point
:
for
since
the
Euangelicall
law
hath
no
other
end
but
euerlasting
life
,
and
the
soule
of
man
for
his
matter
and
naturall
subiect
;
It
ought
wholly
to
apply
it selfe
about
the
direction
of
the
inward
motions
of
the
conscience
,
but
no
wayes
in
any
outward
force
or
violence
;
And
therefore
iudgeth
only
of
meanes
necessarie
to
saluation
,
conformably
to
the
essential
&
spiritual
causes
of
Christian
religion
;
that
is
persuasiuely
only
,
and
directiuely
,
in
preaching
of
the
word
,
administration
of
Sacraments
,
and
,
if
need
require
,
exclusion
of
Communion
with
the
Church
by
vertue
of
censures
,
the
spirituall
armes
of
the
Church
;
which
in
ancient
times
it
was
a
great
crime
to
exercise
without
mature
counsell
and
Aristocratical
moderation
of
the
Priestly
order
,
as
we
haue
spoken
Sect.
5.
And
so
much
the
nature
of
Aristocraticall
gouernment
did
require
,
and
euer
since
that
hath
beene
discontinued
,
the
learned
know
what
disturbance
of
Ecclesiasticall
discipline
hath
ensued
.
Now
this
doctrine
is
grounded
,
partly
vpon
the
definition
of
the
Church
deliuered
,
Sect.
3.
partly
vpon
many
strong
and
euident
Oracles
of
the
Scripture
.
Doth
not
our
Lord
distinctly
auerre
to
Pilate
,
Iohn
18.36
.
that
his
Kingdome
is
not
of
this
world
?
And
Luc.
9.58
.
The
foxes
haue
holes
,
and
the
birds
of
heauen
nests
,
but
the
sonne
of
man
hath
not
whereon
to
lay
his
head
?
As
though
hee
would
say
,
That
the
Church
,
as
from
God
,
hath
neither
territorie
,
nor
vse
of
sword
,
of
prison
,
or
of
any
corporall
punishment
:
for
the
soule
,
which
is
the
only
and
proper
subiect
of
Euangelicall
law
,
is
only
moued
by
an
inward
,
not
by
an
outward
beginning
:
but
the
right
of
the
materiall
sword
necessarily
followeth
the
territorie
,
as
they
effect
the
cause
.
Hence
was
it
that
the
Lord
did
answer●
to
one
of
the
people
that
desired
him
to
bid
his
brother
to
diuide
with
him
their
fathers
inheritance
,
Luc.
12.14
.
Man
,
who
made
me
a
Iudge
,
or
a
diuider
ouer
you
?
As
though
hee
had
said
,
That
the
Church
which
hath
for
her
subiect
the
soules
of
men
,
not
earthly
Dominions
,
ought
not
to
iudge
of
earthly
inheritances
and
possessions
.
For
walking
in
the
flesh
,
yet
doe
wee
not
warre
after
the
flesh
;
for
the
weapons
of
our
warfare
are
not
carnall
,
but
mightie
through
God
to
cast
downe
holds
,
casting
downe
the
imaginations
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuitie
euery
thought
to
the
obedience
of
Christ
.
2
Cor.
10.3
.
Where
is
to
be
noted
,
that
by
the
materiall
sword
the
bodies
may
bee
compelled
,
yea
killed
,
but
by
no
such
meanes
the
thoughts
to
be
captiuated
to
the
obedience
of
Christ
;
for
that
is
only
effected
by
the
wholesome
food
of
the
Word
and
Sacraments
.
And
to
this
the
witnesse
of
Paul
,
Philip.
3.20
.
Our
Politeuma
,
that
is
Christian
gouernment
,
is
wholly
in
heauen
,
from
whence
wee
looke
for
the
Sauiour
Iesus
Christ
our
Lord
;
And
so
indeede
would
our
Lord
haue
it
,
that
Church
men
should
not
meddle
in
violent
and
temporall
matters
.
Will
you
haue
also
the
testimonie
of
Saint
Bernard
?
They
shall
neuer
shew
,
saith
he
,
when
euer
any
of
the
Apostles
hath
sitten
as
a
Iudge
of
men
,
diuider
of
bounds
,
or
distributer
of
grounds
.
Finally
I
reade
that
the
Apostles
did
stand
before
the
Iudges
to
bee
iudged
,
but
not
that
they
did
sit
iudging
others
.
Therefore
your
power
reaches
no
further
then
to
sinnes
,
not
to
possessions
;
because
for
those
,
not
for
these
,
you
did
receiue
the
keyes
of
the
Kingdome
of
heauen
,
to
shut
out
offendors
only
,
not
possessors
.
I
pray
thee
,
which
power
and
dignitie
dost
thou
esteeme
greater
,
to
remit
sinnes
,
or
to
diuide
possessions
?
But
there
is
no
comparison
therein
.
These
earthly
and
inferior
things
haue
their
iudges
by
themselues
,
the
Kings
and
Princes
of
the
earth
,
Why
doe
yee
inuade
other
mens
liberties
?
Against
those
diuine
oracles
,
though
more
cleare
then
noone-light
,
two
obiections
principally
are
made
;
The
first
,
that
Ananias
and
Saphira
his
wife
were
punished
with
death
by
Saint
Peter
,
because
of
their
lie
to
the
holy
Ghost
Act.
5.
The
second
,
that
the
Apostle
seemeth
to
teach
Christians
,
whilest
they
liued
vnder
Heathen
Princes
and
Magistrates
,
that
they
might
choose
Iudges
among
themselues
in
their
ciuill
businesses
,
1.
Cor.
6.4
.
If
then
yee
haue
iudgements
of
things
pertaining
to
this
life
,
set
them
vp
which
are
least
esteemed
in
the
Church
.
We
answere
to
the
first
that
such
a
great
action
of
Saint
Peter
was
altogether
miraculous
,
extraordinarie
and
wholly
by
the
inspiration
of
the
holy
Ghost
;
And
therefore
not
appliable
to
ordinarie
right
,
nor
can
no
more
be
drawne
into
argument
in
either
,
then
these
words
,
Ierem.
1.10
.
Behold
this
day
haue
I
set
thee
ouer
Nations
and
Kingdomes
,
to
plucke
vp
,
to
roote
out
,
to
destroy
and
to
thre●
downe
;
Or
that
place
of
the
two
swords
.
Luc.
22.38
.
seeing
both
places
must
be
vnderstood
Allegorically
and
spiritually
,
but
that
from
an
Allegoricall
and
misticall
sence
there
can
no
forcible
argument
bee
drawne
,
the
very
children
know
it
.
Neither
is
there
any
reason
that
the
authoritie
of
Saint
Bernard
should
breed
any
scruple
in
any
mans
minde
,
lib.
4.
cap.
4
ad
Eugen.
Put
vp
thy
sword
into
thy
sheath
;
The
sword
therefore
is
also
thine
,
to
bee
perhaps
vnsheathed
at
thy
direction
,
though
not
with
thine
owne
hand
.
For
both
spirituall
and
materiall
swords
belong
to
the
Church
;
But
the
one
to
be
drawne
for
the
Church
,
and
the
other
by
the
Church
.
That
by
the
hand
of
the
Priest
;
this
,
of
the
Souldior
,
though
indeede
by
the
Priests
apointment
,
but
by
the
Emperors
commaundement
.
For
indeede
these
words
doe
but
shew
,
That
the
Church
hath
right
to
giue
the
signe
,
that
is
to
say
,
to
teach
and
perswade
when
the
Ciuill
Prince
ought
to
draw
his
sword
for
the
glorie
of
God
.
Whereof
wee
will
speake
in
the
Section
following
.
And
truly
when
Church-men
did
excell
in
holinesse
of
life
,
Christian
Princes
,
to
remoue
all
suspition
of
iniustice
from
their
consultations
and
enterprises
,
did
vse
,
and
that
very
iustly
,
the
counsell
of
Clergy-men
both
in
peace
and
in
warre
.
But
as
iustly
againe
haue
they
left
to
take
it
,
since
Churchmen
gaue
occasion
to
suspect
that
they
affected
that
temporall
Monarchie
,
whereof
Eugubinus
,
Bozius
,
Garrerius
and
the
very
Cardinalls
Bellarmine
and
Baronius
haue
written
most
laborious
bookes
.
Which
opinion
,
euen
though
it
were
true
,
yet
wisedome
and
reason
,
should
haue
taught
those
authors
,
at
least
in
those
most
vnlucky
dayes
,
to
abstaine
from
such
manner
of
writing
.
The
second
argument
deceiues
ab
ignoratione
Elenshi
,
through
vnskilfulnesse
of
arguing
;
for
howbeit
those
testimonies
of
holy
Scripture
,
aboue
commended
,
conclude
manifestly
,
that
the
Church
by
diuine
right
hath
neither
territorie
,
right
of
sword
,
nor
contentious
Court
:
yet
they
doe
not
denie
but
by
humane
right
and
graunt
of
Princes
,
shee
may
very
well
haue
it
.
Now
for
this
place
in
question
,
the
Apostle
doth
not
speake
of
the
diuine
right
,
but
of
the
humane
and
arbitrarie
right
,
as
when
by
a
mutuall
agreement
of
the
parties
,
priuate
arbiters
are
chosen
friendly
to
decide
differences
and
controuersies
,
without
troublesome
going
to
law
.
For
euery
man
will
easily
obserue
thus
much
,
that
shall
reade
the
6.
chap.
of
the
1.
to
the
Corint
.
consideratly
and
without
all
preiudice
,
only
bringing
with
him
a
desire
of
the
truth
.
Now
let
vs
passe
to
the
ciuill
power
.
Truly
since
the
ciuill
Prince
is
the
Lord
of
the
Common-wealth
and
Countrie
,
protector
and
defendor
of
the
diuine
,
naturall
and
canonicall
law
,
And
to
that
end
doth
beare
the
sword
;
It
is
he
alone
that
hath
the
power
of
constraining
and
restraining
,
by
inflicting
corporall
punishment
.
Wherefore
,
for
the
good
of
the
Church
and
execution
of
Ecclesiasticall
Canons
,
he
may
make
lawes
,
and
inroll
them
among
his
Ordinances
,
Records
&
Charters
,
as
we
find
that
the
Emperors
,
Constantine
,
Theodosius
,
Iustinian
,
Charles
the
great
,
Saint
Lewis
,
Charles
7.
Francis
1.
and
others
of
our
Kings
haue
done
.
Whereupon
Saint
Austen
Epist.
48.
ad
Vincent
.
The
Kings
of
the
earth
ought
to
serue
Christ
,
euen
making
lawes
for
Christ
,
according
to
the
admonition
of
Dauid
,
Psalme
2.10
.
Be
yee
wise
now
therefore
yee
Kings
,
be
learned
yee
Iudges
of
the
earth
,
serue
the
Lord
in
feare
.
Eusebius
likewise
cap
24
lib.
4
of
the
life
of
Constantine
the
great
,
rehearseth
that
that
Noble
Emperour
was
wont
thus
to
speake
vnto
his
Bishops
;
Yee
are
established
Bishops
by
God
,
within
the
Church
,
and
I
a
Bishop
without
.
As
if
hee
would
say
,
that
it
is
the
dutie
of
Christian
Princes
,
by
vertue
of
their
owne
offi●●●o
make
ordinances
for
the
execution
of
the
diuine
,
naturall
and
Canonicall
law
;
and
if
occasion
require
,
draw
the
sword
:
yet
keeping
still
the
moderation
of
the
parable
of
the
tares
Mat.
13.30
.
That
is
to
say
,
without
breach
of
the
publike
peace
.
And
the
same
is
confirmed
by
the
same
Saint
Austen
Epist.
ad
Vincent
.
euen
now
named
.
All
which
things
being
well
conceiued
,
It
is
easie
to
perceiue
both
in
what
sence
Optatus
Mileuitanus
affirmeth
,
That
the
Church
is
within
the
Common-wealth
,
that
is
,
as
it
were
vpon
another
mans
ground
,
Territory
,
and
Dominion
;
And
also
whether
Christian
Princes
did
in
times
past
assemble
the
Councells
of
Nice
,
Constantinople
,
Ephesus
,
Chalcedon
,
and
other
generall
Synods
,
rightfully
or
wrongfully
:
for
that
indeede
concernes
the
execution
of
the
diuine
,
naturall
and
Canonicall
law
.
Here
for
a
corrollary
and
short
addition
wee
will
adde
one
word
more
,
which
is
,
That
the
naturall
liberties
of
the
Catholike
Church
,
or
the
common
right
giuen
her
by
God
and
Nature
,
are
clearely
strengthned
in
these
eight
grounds
and
principles
,
so
that
none
can
except
against
them
,
but
withall
hee
must
needs
infringe
the
whole
diuine
,
naturall
and
canonicall
law
.
And
this
,
looke
how
often
it
hath
hapned
,
so
often
hath
it
giuen
iust
occasion
to
our
Frenchmen
to
appeale
from
it
as
from
an
abuse
;
Of
which
appeales
the
Prince
and
Ciuill
Magistrate
,
as
being
the
protector
of
the
Church
,
and
defendor
of
the
Canons
,
hath
the
supreame
moderation
.
For
hee
iudgeth
of
the
abuse
only
,
and
that
belongs
to
the
execution
of
the
case
.
And
inde●●
that
manner
of
proceeding
among
our
French
hath
caused
the
beginning
of
the
liberties
of
the
Gallicane
Church
,
as
they
are
commonly
termed
.
As
also
I
heare
that
Spaniards
&
other
christian
nations
,
when
any
thing
proceeds
from
the
Court
of
Rome
,
which
is
against
their
customes
and
orders
,
are
wont
to
labor
by
intreatie
that
it
might
not
be
put
in
execution
.
Whence
it
appeares
that
in
the
matter
it selfe
they
agree
with
vs
,
but
disagree
only
in
the
forme
and
manner
of
proceeding
.
A
Confutation
of
the
contrarie
opinion
.
THose
that
maintaine
the
contrarie
opinion
,
that
is
the
Popes
absolute
power
,
First
doe
confound
the
State
of
the
Church
,
with
the
gouernment
of
it
:
forsooth
because
Christ
did
adopt
Saint
Peter
,
for
a
Pastor
of
the
Church
,
and
his
Vicar
,
Iohn
21.15
.
he
himselfe
being
the
absolute
King
and
Monarch
thereof
;
therefore
they
conclude
that
absolute
and
purely
Monarchicall
commaundement
belongs
vnto
Saint
Peter
,
as
being
Christs
lieftenant
,
And
by
and
by
that
the
Pope
hath
not
only
the
whole
Ecclesiasticall
power
,
but
also
all
authoritie
ouer
the
temporalty
,
indirectly
at
least
,
and
in
ordine
ad
spiritualia
,
with
relation
to
spirituall
things
,
as
the
most
reuerend
Cardinall
Bellarmine
teacheth
.
Secondly
,
they
inferre
that
there
is
no
need
at
all
of
holding
Councells
for
the
better
and
more
holy
gouernment
of
the
Church
,
since
the
Lord
hath
deliuered
vp
vnto
Peter
solely
and
alone
,
the
infalible
authoritie
and
power
to
confirme
his
brethren
.
Luc.
22.32
.
Thirdly
they
conclude
that
if
Councells
bee
assembled
at
any
time
,
the
Church
neuer
so
lawfully
gathered
there
hath
no
right
at
all
to
decide
of
any
thing
,
the
Pope
being
either
absent
or
not
consenting
.
Fourthly
,
that
the
Pope
may
abrogate
at
his
pleasure
all
Canons
of
generall
Councells
concerning
Ecclesiasticall
policie
,
and
altogether
disanull
them
,
and
make
all
new
.
Fiftly
,
that
the
Pope
hath
not
only
power
ouer
all
the
particular
Churches
scattered
ouer
the
world
,
but
euen
ouer
the
generall
Councell
,
and
that
hee
himselfe
is
in
no
case
subiect
vnto
the
Councell
.
All
which
weake
grounds
it
is
most
easie
for
any
to
beate
downe
,
hauing
once
well
conceiued
of
our
former
principles
.
For
in
the
first
place
,
they
all
aime
but
at
this
,
to
ascribe
that
very
same
power
to
Peter
,
as
the
ministeriall
head
,
which
only
indeede
belongs
to
one
Christ
alone
,
being
Lord
,
and
founder
of
the
Church
,
which
is
sophistically
inferred
a
dicto
simpliciter
ad
dictum
secundum
quid
,
from
that
which
is
affirmed
simply
,
to
that
which
is
said
but
in
a
manner
.
But
,
I
pray
you
,
is
there
not
a
great
difference
betweene
the
Master
and
the
Steward
,
that
is
,
betweene
Christ
and
Peter
?
For
the
Church
is
by
Christ
,
and
for
Christ
;
but
Peter
by
the
Church
,
and
for
the
Church
,
as
the
eye
by
man
,
and
for
man
.
For
confutation
of
their
second
principle
,
you
may
reade
it
Sect.
7.
The
third
,
the
fourth
,
and
the
fift
,
bee
not
worth
answering
,
being
all
fallaciously
inferred
a
dicto
simpliciter
,
ad
dictum
secundum
quid
,
from
that
which
is
affirmed
simply
,
to
that
which
is
said
but
in
a
manner
as
though
Peter
had
the
same
power
ouer
the
Church
,
which
Christ
hath
.
And
surely
if
we
loue
the
truth
,
we
must
freely
say
that
by
nature
a
desire
is
giuen
to
all
men
to
be
free
and
happie
;
but
who
may
naturally
bee
happy
without
freedome
?
But
if
the
infallibilitie
of
decrecing
,
doe
decide
out
in
the
Pope
solely
and
alone
,
no
body
then
shall
halfe
the
power
of
deliberatiue
voice
in
the
assemblies
of
the
Church
,
which
is
against
the
pleasure
of
the
Lord
Matt.
18
18.
Wherevpon
looke
our
●
Section
.
So
that
if
this
opinion
take
place
,
it
followes
that
Christ
hath
suffered
all
his
extremities
only
to
submit
his
Spouse
the
Church
,
that
is
to
say
all
Christians
,
to
the
soueraigne
Empire
of
the
Pope
Which
is
directly
contrarie
to
the
law
of
God
and
Nature
.
But
now
because
of
all
the
arguments
of
our
Aduersaries
,
three
principally
seem
to
be
of
som
waight
,
we
will
also
examine
them
.
First
,
that
Peter
hath
been
ordained
by
Christ
,
to
bee
the
Sheep-heard
ouer
the
whole
Church
,
in
these
wordes
.
Feede
my
sheepe
,
and
that
by
that
diuine
speech
neither
Apostles
nor
generall
Councels
are
excluded
being
all
Christs
sheepe
,
and
therefore
to
be
fed
by
S.
Peter
the
Vicar
of
Christ
.
To
that
we
answere
,
that
by
these
wordes
Christ
did
giue
no
other
authoritie
but
ministeriall
vnto
Peter
,
as
we
haue
proued
Sect.
4.5
.
and
9.
And
that
the
duty
of
a
Minister
and
Vicar
is
to
put
in
execution
the
precepts
of
the
Diuine
,
Naturall
,
and
Canonicall
law
,
but
yet
according
to
the
rules
of
the
Aristocraticall
temper
ordained
by
God
:
And
that
therefore
Peter
is
accounted
a
Pastor
,
only
for
the
execution
of
Canons
,
administration
of
the
word
,
and
other
such
things
,
which
may
better
be
managed
by
one
man
alone
,
then
by
the
whole
Church
gathered
together
in
a
Councell
.
Their
second
argument
is
,
That
the
whole
Church
gathered
together
in
a
Councell
,
makes
but
one
Familie
,
one
Flocke
,
one
Kingdome
,
and
visible
bodie
of
Christ
;
therefore
must
also
necessarily
haue
a
visible
head
,
the
Pope
:
and
,
it
would
seeme
a
strange
Monster
,
if
one
bodie
should
haue
two
supreme
heads
,
the
Pope
,
and
the
generall
Councell
.
Wee
answere
,
that
the
Church
is
a
Monarchicall
policie
tempered
by
an
Aristocraticall
Gouernement
.
Whence
of
necessitie
it
followes
that
the
Councell
hath
the
supreme
power
for
direction
of
Gouernement
,
correction
,
and
authoritie
,
to
make
Canons
;
And
as
for
Peter
,
hee
hath
it
only
for
the
execution
,
exercise
,
and
vse
of
the
●●ies
towardes
the
particular
Churches
.
Looke
our
Sect.
4.5.6
.
and
9.
Thirdly
,
they
alleage
that
in
the
Councell
held
at
Rome
vnder
Pope
Siluester
with
280.
Bishops
it
is
ordained
,
cap.
20.
Let
no
body
iudge
the
first
Sea
,
which
is
desirous
to
temper
iustice
;
The
Iudge
shall
not
bee
iudged
,
no
not
of
the
Emperour
,
not
of
the
whole
Clergie
,
nor
of
King
,
nor
of
People
.
Which
sentence
Gratianus
citeth
9.
quest.
3.
Can.
Nemo
.
But
if
wee
must
needes
tell
you
what
wee
thinke
thereof
,
whosoeuer
wi●l
duly
consider
that
Canon
,
shall
euen
at
the
first
sight
perceiue
that
it
is
more
hurtfull
then
fauourable
to
the
Aduersaries
;
because
the
opinion
of
the
Schoole
of
Paris
,
grounded
vpon
the
decree
of
the
Synode
of
Constance
,
teaches
,
that
the
Pope
may
bee
iudged
by
the
Councell
in
that
case
only
,
when
he
doth
notoriously
scandalize
the
Church
,
and
is
incorrigible
.
But
if
he
be
desirous
to
temper
iustice
,
truly
he
must
be
iudged
of
no
body
,
since
he
law
is
not
made
against
a
i●●
man
,
being
a
perpetuall
law
to
himselfe
.
Secondly
,
although
this
Canon
should
decree
absolutely
,
yet
can
it
not
derogate
any
thing
from
the
authoritie
of
the
decrees
of
the
Councell
of
Constance
;
since
it
was
made
in
a
particular
Church
,
which
indeede
ought
not
to
iudge
of
the
Pastor
of
the
whole
Church
,
vnlesse
hee
submit
himselfe
to
the
iudgement
of
that
Councell
,
as
once
Pope
Sixtus
the
third
did
.
2.
quest.
4.
Canon
.
Mandaslis
.
Therefore
those
wordes
,
No
not
of
the
whole
Clergie
,
must
hee
vnderstood
distributiuely
of
some
Church
,
or
particular
Clergie
,
but
not
ioyntly
of
a
whole
generall
Councell
,
as
that
of
Constance
,
or
Basill
was
.
Thirdly
,
who
is
acquainted
with
the
reading
of
Councells
,
shall
soone
perceiue
,
that
there
are
many
harsh
and
vnproper
thinges
in
this
Canon
,
which
make
it
iustly
suspected
of
manifest
i●●eption
.
For
certainely
in
those
times
the
Fathers
of
the
Church
did
not
speake
so
gloriously
,
neither
did
the
persecutions
giue
them
leaue
to
thinke
of
any
absolute
power
.
Moreouer
,
what
needes
to
haue
spoken
of
Kinges
,
since
at
that
time
there
were
none
at
all
,
but
only
the
Romane
Emperors
?
But
thou
,
Christian
Reader
;
we
pray
thee
looke
thereupon
Cardinall
Cusanus
.
lib.
2.
cap.
20.
de
concordantia
Catholicas
.
For
all
other
authoritie
,
which
are
cited
out
of
the
writings
of
Popes
,
&
read
9.
quest.
3.
there
is
no
great
account
to
be
made
of
them
,
since
Iohn
Gerson
,
and
other
Parisian
Doctors
doe
answere
in
a
word
,
That
none
is
to
be
beleeued
in
his
owne
cause
,
except
his
testimonie
agree
with
the
Diuine
,
Naturall
,
and
Canonicall
law
.
But
now
it
is
contrarie
to
the
law
of
God
and
Nature
,
that
the
ministeriall
head
should
haue
power
ouer
the
Church
.
And
surely
the
finall
cause
of
the
Church
,
which
is
euerlasting
life
by
a
good
gouernment
,
declares
euidently
,
that
the
Pope
is
by
the
Church
,
and
for
the
Church
;
not
contrariwise
,
The
Church
by
,
and
for
the
Pope
.
Therefore
in
the
matter
of
Ecclesiasticall
gouernment
,
that
Cephas
,
that
was
Peter
,
is
subiect
vnto
the
Church
,
as
the
eie
vnto
man
.
1.
Cor.
3.21
.
Therefore
let
no
man
glorie
in
men
,
for
all
thinges
are
yours
.
(
that
is
of
the
Church
)
Whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
&c.
Item
,
2.
Cor.
13.10
.
All
power
is
giuen
to
edification
,
not
to
destruction
.
From
whence
it
ariseth
,
as
proued
,
that
the
Church
by
the
Diuine
,
and
Naturall
law
,
can
prouide
,
and
preuent
,
that
the
Pope
may
not
rule
her
to
her
owne
destruction
,
as
it
was
decided
Conc.
Constant
.
Sess.
4.
and
5.
Finally
,
whereas
they
crie
so
loud
,
that
the
Church
hath
an
indirect
authoritie
ouer
the
Temporaltie
,
it
is
true
by
way
of
doctrine
,
perswasion
,
direction
,
and
exclusion
from
the
communion
of
the
Church
,
but
false
that
it
ought
to
be
done
by
constraint
,
and
deposition
of
Princes
,
as
we
haue
shewed
Sect.
11.
&
12
Seeing
the
Church
hath
neither
Territorie
,
nor
vse
of
the
materiall
sword
.
Whosoeuer
therefore
doe
maintaine
,
that
the
Church
may
lawfully
depose
Christian
Princes
,
doe
euen
as
much
as
if
one
should
inferre
,
that
the
Schoole-master
,
because
he
hath
the
authoritie
of
Scholasticall
discipline
,
may
disinherite
his
Disciples
of
their
partrimonie
,
if
they
be
obstinate
against
his
discipline
;
Which
also
is
fallacious
,
as
being
wrested
à
dicto
secundum
quid
,
addictum
simpliciter
,
from
that
which
is
said
in
some
respect
,
to
that
which
is
affirmed
simply
.
For
such
thinges
which
are
true
in
some
one
and
peculiar
sense
,
ought
not
to
be
stretched
to
an
vniuersall
and
absolute
sense
,
but
by
Sophisters
and
Iuglers
only
.
And
if
they
vrge
further
that
the
Church
is
sufficient
in
it selfe
,
and
a
supreme
commandresse
.
The
answere
is
,
that
that
must
be
limitted
within
those
bounds
which
be
assigned
by
nature
to
euery
thing
:
But
the
essentiall
causes
of
the
Church
,
will
not
suffer
that
church-men
should
meddle
with
violent
or
secular
businesses
.
Wherefore
all
the
sufficiencie
of
the
Church
gouernment
ought
to
be
deriued
from
the
obseruation
of
the
commandements
of
God
,
but
not
from
any
temporall
Monarchie
,
or
right
of
sword
.
Mat.
28.19
.
Goe
therefore
and
teach
all
nations
,
baptizing
them
,
and
teaching
them
to
obserue
all
thinges
whatsoeuer
I
haue
commanded
you
,
and
lot
I
am
with
you
alwaies
vntill
the
end
of
the
world
.
For
the
arguments
which
doe
vphold
this
doctrine
,
wee
will
reduce
them
to
three
heads
.
The
first
shall
containe
all
the
examples
which
Sanders
,
Bellarmine
,
Co●queus
,
and
others
set
forth
out
of
the
old
Testament
,
but
all
ab
ignoratione
Elenchi
,
through
vnskillfullnesse
of
arguing
.
Who
is
ignorant
among
vs
,
that
there
is
a
farr
different
nature
of
the
Iewes
Sinagogue
,
and
of
the
Christian
Church
,
of
the
law
of
Moses
,
and
of
the
Gospell
.
For
these
indeede
had
Territorie
allo●ted
them
,
&
consequently
might
haue
right
of
meere
command
from
God
;
which
no
wise
man
will
euer
affirme
of
the
Church
.
And
to
this
that
the
Euangelicall
law
compared
to
that
of
Moses
,
yea
to
any
other
law
whatsoeuer
,
is
a
law
truly
Roiall
and
full
of
mildnesse
,
and
most
perfect
libertie
,
whereas
the
law
of
Moses
was
a
most
seruile
bondage
,
Act.
15.10
.
Gal.
4.3
.
The
second
head
offereth
vnto
vs
the
authorities
taken
out
the
Canonicall
law
,
which
Cardinall
Bellarmine
commended
,
namely
cap.
3.
Synod
.
Lateran
.
where
it
is
ordained
that
Kings
and
Princes
are
to
be
deposed
,
which
doe
not
roote
out
all
Heretikes
from
their
Dominions
.
The
answere
is
,
that
these
and
the
like
ought
to
haue
no
more
power
against
ciuill
Princes
,
then
the
extrauagant
of
Boniface
8.
Vnam
Sanctam
,
or
the
constitution
of
Paul
4.
Cum
ei
Apostolatus
of
siue
,
which
is
to
be
read
in
the
Directorie
for
Inquisitors
:
seeing
those
decrees
haue
been
made
not
Synodically
,
that
is
,
with
consent
of
the
whole
Church
,
but
by
the
Popes
priuately
,
and
by
their
owne
proper
motion
;
which
therefore
doe
not
binde
,
because
the
Church
is
ruled
by
Canon
,
not
by
absolute
power
.
Sect.
5.
and
8.
For
the
third
head
;
we
denie
absolutely
that
the
deposition
of
King
Chilperi●
,
or
the
translation
of
the
Empire
to
the
French
,
was
by
the
only
authoritie
of
the
Popes
,
without
consent
,
authoritie
,
or
desire
of
the
people
:
And
though
it
were
true
as
they
say
,
yet
would
it
make
but
very
little
or
nothing
to
the
decision
of
our
present
Controuersie
,
since
it
rather
openeth
a
question
of
fact
then
of
right
;
as
also
the
examples
of
the
deposing
of
Henrie
4.
Frederick
2.
and
other
Emperous
or
Kings
.
Let
therefore
our
Aduersaries
dispute
of
right
,
not
of
fact
:
for
our
Lord
Iesus
Christ
hath
ordained
the
Christian
commonwealth
,
to
be
gouerned
by
good
manners
,
and
Canons
,
not
by
examples
.
The
solution
of
all
other
arguments
drawen
either
from
holy
Scripture
,
or
any
where
else
,
may
be
taken
out
of
the
most
learned
Treatise
of
M.
Iohn
of
Paris
touching
Regall
and
Papall
authoritie
.
Let
all
these
thinges
be
subiect
vnto
the
iudgement
of
the
Catholike
Church
.
FINIS
.