TO
THE
CATHOLICKES
OF
ENGLAND
.
BEloued
brethren
in
Christ
Iesus
:
Whereas
the
Kings
most
excellent
Maiestie
,
being
the
true
,
lawful
,
and
right
inheritour
to
the
Crowne
and
Realme
of
England
,
by
the
prouidence
of
almightie
God
entred
and
possessed
the
same
with
tranquillity
and
peace
,
and
the
great
applause
of
all
his
subiects
,
as
well
Catholickes
as
Protestants
,
or
others
of
different
sects
and
opinions
:
his
Highnesse
,
as
it
were
to
requite
their
dutifull
affection
,
forthwith
gaue
great
hope
of
a
most
happie
and
prosperous
regiment
;
and
out
of
his
bountie
and
clemencie
extended
many
his
most
royall
fauours
indifferently
vpon
all
,
till
such
time
as
some
of
the
one
sort
(
to
wit
,
a
few
giddie
headed
,
desperate
,
and
disloyall
Catholicks
associated
with
certaine
of
the
Societie
)
prouoked
his
wrath
and
indignation
against
them
,
yea
and
all
the
professors
of
the
same
religion
for
their
fact
.
Who
was
not
moued
(
as
all
men
will
confesse
)
without
iust
cause
,
for
that
they
(
viz.
Catholickes
)
onely
either
concealed
,
or
most
barbarously
attempted
in
that
hellish-like
manner
of
gunpowder
fire
(
the
memorie
whereof
must
needs
remaine
for
euer
most
grieuous
to
all
true
hearted
Catholike
subiects
)
the
cruell
murther
of
so
many
worthie
Commons
,
and
Noble
personages
,
in
Parliament
assembled
;
yea
of
the
most
towardly
and
innocent
yong
Prince
,
the
Queene
,
and
King
himselfe
:
and
then
soone
after
also
had
followed
vndoubtedly
the
desolation
,
ruine
,
and
destruction
of
the
whole
realme
of
England
.
Hereupon
by
the
generall
consent
of
all
three
estates
and
the
Kings
Maiestie
,
it
was
thought
necessarie
,
an
Oath
of
allegeance
in
such
forme
should
be
framed
and
enacted
,
as
Catholikes
(
for
whom
chiefly
it
was
made
)
should
haue
no
cause
scrupulously
to
refuse
to
take
the
same
;
and
the
Kings
Highnesse
with
his
whole
estate
might
be
better
secured
,
and
freed
from
all
feares
and
dangers
:
imitating
herein
other
Kings
and
Princes
as
occasions
shall
be
offered
them
.
If
euer
the
Kings
of
France
or
Spaine
,
or
other
Princes
whatsoeuer
had
cause
to
exact
an
Oath
of
fealtie
of
their
subiects
for
safetie
of
their
persons
or
state
;
then
certes
no
man
that
hath
but
common
sense
will
denie
but
our
King
hath
more
then
iust
,
vpon
so
horrible
and
monstrous
cause
giuen
,
as
the
like
haply
was
neuer
heard
of
from
the
beginning
of
the
world
.
Could
any
man
haue
thought
it
strange
,
or
held
it
crueltie
,
if
,
being
in
such
wise
,
and
by
such
persons
prouoked
,
he
had
in
his
wrath
and
indignation
rigorously
proceeded
against
all
others
of
the
Romane
religion
,
as
suspecting
them
to
beare
no
better
mind
towards
him
?
though
manie
thousands
doubtlesse
no
way
consented
,
nor
were
euer
priuie
to
that
horrible
fact
.
And
if
he
had
,
what
ruine
of
Catholike
families
,
what
hauocke
of
Christian
bloud
,
with
the
destruction
of
soules
,
and
other
infinite
miseries
should
we
haue
seene
?
But
the
omnipotent
God
(
whose
name
be
blessed
for
euer
)
who
hath
the
rule
and
gouernment
of
the
hearts
of
Kings
,
inclined
his
royall
heart
to
mercie
and
compassion
of
his
subiects
,
knowing
right
well
the
faith
and
loyaltie
of
many
of
the
same
religion
,
as
his
Maiestie
most
benignely
expressed
in
his
Proclamation
;
and
that
he
should
haue
punished
the
innocent
with
the
nocent
,
as
well
his
friends
as
his
foes
.
Oh
what
follie
were
it
for
a
man
to
wake
a
sleeping
Lion
,
or
stirre
a
nest
of
waspes
or
hornets
,
whereby
he
might
endanger
himselfe
to
be
bitten
or
stong
most
grieuously
?
Then
how
much
greater
is
the
follie
of
such
,
as
feare
not
to
irritate
or
incense
a
King
,
who
naturally
desireth
nothing
more
then
peace
and
quietnesse
to
himselfe
and
his
people
?
We
learne
in
holy
writ
how
dreadfull
is
the
terror
of
a
King
,
in
that
it
is
compared
to
the
roaring
of
a
Lion
:
Example
we
haue
of
King
Dauid
,
who
was
stirred
to
wrath
by
Hanon
King
of
Ammonites
vpon
ingratitude
for
his
loue
and
kindnesse
.
For
,
Dauid
hearing
of
his
fathers
death
,
sent
some
of
his
seruants
to
comfort
him
:
Hanon
following
euill
counsell
,
forsooth
,
that
Dauid
did
not
send
to
condole
with
him
and
comfort
him
,
but
to
espie
the
Citie
and
ouerthrow
it
.
Whereupon
most
vngratefully
he
euill
intreated
the
embassadours
,
shauing
halfe
their
beards
,
and
ignominiously
cutting
their
garments
vnto
the
buttockes
.
King
Dauid
herewith
moued
to
anger
,
prouided
an
armie
to
reuenge
this
iniurie
;
ouerthrew
of
the
Syrians
that
assisted
the
Ammonites
seuen
thousand
chariots
,
and
slue
forty
thousand
footmen
,
made
hauock
of
the
Ammonites
bloud
,
and
wasted
the
cities
of
King
Hanon
,
destroying
the
people
in
most
rufull
maner
:
as
you
may
reade
in
the
second
booke
of
the
Kings
and
Paralipomenon
.
We
reade
likewise
how
this
holy
king
Dauid
,
In
the
Ecclesiasticall
historie
is
likewise
noted
,
Indignatio
Regis
,
nuncij
mortis
:
&
vir
sapiens
placabit
eam
.
The
indignation
of
a
king
,
is
messengers
of
death
:
and
a
wise
man
will
appease
it
.
If
king
Dauid
or
Theodosius
might
pretend
iust
cause
to
reuenge
their
wrongs
in
such
sort
by
seuere
punishment
not
onely
of
the
offenders
,
but
also
of
the
guiltlesse
:
then
surely
none
can
deny
but
king
Iames
our
dread
Soueraigne
had
much
more
against
the
conspirators
in
the
notorious
gunpowder-treason
,
and
many
others
of
the
same
religion
,
whom
he
might
well
suspect
to
be
of
the
same
confederation
.
In
this
,
there
was
not
a
contempt
onely
of
his
seruants
,
nor
a
shauing
of
beards
,
or
paring
their
garments
to
the
buttocks
,
nor
yet
the
murthering
of
one
of
his
Nobles
:
but
(
out
alas
)
here
was
intended
a
most
pitifull
slaughter
of
the
Kings
owne
person
,
the
Queene
his
wife
,
the
yong
Prince
his
sonne
,
the
Nobilitie
,
and
people
in
great
numbers
:
and
then
eftsoones
had
followed
a
finall
destruction
of
infinite
soules
and
bodies
,
and
of
this
whole
florishing
kingdome
;
as
euery
one
that
is
but
meanely
wise
must
needes
know
.
In
that
his
Highnesse
then
proceeded
no
further
in
furie
and
indignation
against
Catholickes
,
(
being
by
them
so
incensed
)
but
staied
his
hands
by
the
execution
only
of
a
few
principals
in
that
action
,
must
needs
be
imputed
,
first
to
the
prouidence
of
Almightie
God
,
(
who
guideth
the
hearts
of
kings
)
and
next
to
his
rare
and
singular
clemency
,
&
roboratur
clementia
thronus
eius
.
Mercie
and
Truth
keepe
the
king
,
and
with
Clemencie
his
throne
is
strengthned
.
Greatly
were
it
to
be
wished
that
this
his
mercy
might
not
,
but
it
is
to
be
feared
,
that
through
the
default
of
some
it
may
be
turned
into
furie
,
as
sometime
it
happeneth
when
the
clemencie
of
a
Prince
is
not
regarded
,
or
abused
:
that
no
Nabal
were
to
be
found
so
presumptuous
hardie
as
to
contemne
,
not
the
Kings
seruants
,
but
himselfe
,
in
withstanding
his
will
by
vndiscreete
,
if
not
obstinate
,
refusing
to
take
the
Oath
of
allegeance
so
iust
and
reasonable
,
made
onely
for
the
safety
of
the
King
and
kingdome
,
and
exacted
as
a
note
to
distinguish
friends
from
foes
,
good
subiects
from
euill
affected
;
and
to
take
from
Catholicks
the
heauie
imputation
of
treason
and
treacherie
,
which
hath
lien
long
on
their
necks
.
A
child
if
he
see
his
father
in
anger
chastising
his
brother
,
feareth
,
though
he
offended
him
not
:
and
so
doth
the
scholler
in
the
schoole
dread
the
rod
when
the
maister
in
rage
correcteth
one
of
his
fellowes
.
The
Lion
roareth
in
the
desert
,
and
all
feare
that
here
the
noyse
.
Leo
rugiet
,
quis
non
timebit
?
How
much
more
then
is
a
king
to
be
feared
,
[
a
](A14777-e12570-b)
a
Aug.
Trac
,
116.
parum
à
medio
Tom.
9.
Which
power
was
giuen
him
from
aboue
,
as
is
plaine
.
Consider
in
what
case
rich
Nabal
was
,
when
he
heard
his
wife
Abigail
recount
vnto
him
(
who
by
her
prudence
had
appeased
and
pacified
Dauid
coming
in
furie
and
rage
to
reuenge
)
what
Dauid
had
intended
against
him
;
he
feared
and
trembled
in
such
wise
,
as
with
the
newes
he
became
euen
senslesse
:
Et
emortuum
est
cor
eius
intrinsecus
,
&
factus
est
quasi
lapis
:
that
is
,
And
his
heart
was
dead
inwardly
,
and
he
became
as
a
stone
;
and
there
upon
within
ten
daies
after
,
striken
by
God
,
gaue
vp
the
ghost
.
Had
Nabal
cause
to
feare
Dauid
,
not
then
accepted
of
the
people
for
king
,
Saul
being
yet
aliue
:
and
haue
not
we
iust
cause
to
feare
how
we
offend
and
stirre
to
ire
our
dread
Soueraigne
,
so
mightie
a
Monarch
?
Was
the
occasion
that
Nabal
gaue
,
in
comparison
of
that
of
our
Catholickes
alike
?
Conferre
the
crime
of
the
one
and
the
other
,
and
you
shall
find
great
inequalitie
,
as
great
,
as
betweene
a
word
and
a
blow
;
yea
such
a
blow
,
as
posterity
will
hardly
beleeue
could
be
offered
,
when
they
shal
reade
it
in
Chronicles
.
Meane
while
,
we
that
by
Gods
goodnes
are
yet
liuing
,
and
be
eye
witnesses
thereof
,
haue
cause
to
lament
and
testifie
with
Habacuc
the
Prophet
,
Quia
opus
factum
est
in
diebus
nostris
,
quod
nemo
credet
cum
narrabitur
.
That
a
worke
hath
bene
done
in
our
daies
,
which
no
man
will
beleeue
when
it
shall
be
told
:
and
to
wish
that
some
discreete
Abigail
may
be
found
to
step
forth
and
meete
with
our
liege
Lord
comming
in
great
ire
to
reuenge
,
and
with
prudence
to
pacifie
and
perswade
him
to
surcease
,
for
the
loialtie
and
true
affection
of
many
other
his
innocent
Catholicke
subiects
,
who
lie
prostate
at
his
royall
feete
lamenting
their
brethrens
follie
,
and
humbly
beseeching
pardon
,
with
offer
for
,
and
in
his
defence
of
both
life
and
limme
.
But
(
woe
is
me
)
whilest
some
endeuour
to
quench
a
flaming
fire
,
by
taking
away
the
wood
,
knowing
that
,
Cum
defecerint
ligna
,
And
can
any
man
maruell
,
that
the
Pope
is
therein
named
?
Doth
this
scandalize
any
?
Consider
but
what
they
were
that
inserted
it
;
the
time
,
and
place
,
and
pretence
of
reason
they
had
or
might
haue
to
imagine
(
being
so
aduerse
or
opposite
to
him
in
religion
,
and
the
Treason
so
fresh
in
memorie
)
that
his
Holinesse
might
giue
leaue
or
encouragement
,
or
at
least
be
priuie
,
and
so
to
winke
at
such
an
attempt
;
presuming
that
no
Catholicke
durst
enterprise
such
a
fact
,
without
conniuence
at
least
of
supreme
authoritie
.
And
had
they
not
cause
to
feare
or
doubt
him
more
then
any
other
,
none
being
therein
culpable
but
only
Iesuites
and
Catholickes
;
of
whom
,
some
haply
thinke
themselues
bound
to
obey
him
whatsoeuer
he
command
,
for
that
in
their
opinion
he
cannot
erre
in
commanding
?
Howbeit
we
that
are
by
Gods
grace
Catholicks
also
,
agreeing
in
all
points
with
Christ
his
Vicar
the
Pope
of
Rome
,
in
vnitie
of
faith
,
do
no
way
suspect
that
euer
he
was
consenting
,
much
lesse
gaue
way
to
authorize
such
enormous
and
wicked
designements
:
though
withall
we
dissent
from
them
that
thinke
he
cannot
erre
,
no
not
in
a
matter
of
fact
.
The
State
there
assembled
,
were
not
such
babes
,
as
that
they
needed
be
taught
of
the
Pope
his
proceedings
with
Princes
about
their
depriuations
or
depositions
for
diuers
crimes
,
when
he
hath
hope
to
preuaile
,
but
especially
for
heresie
or
apostasie
.
They
knew
right
well
likewise
,
that
if
his
Highnes
should
be
by
his
Holinesse
denounced
and
declared
an
hereticke
,
what
dangers
might
soone
after
ensue
:
therefore
was
it
thought
wisedome
to
preuent
a
mischiefe
ere
it
happen
,
in
exacting
an
Oath
of
allegeance
at
Catholicks
hands
,
in
that
maner
and
forme
as
it
is
set
downe
,
thereby
more
firmly
to
binde
them
to
the
performance
of
their
dutie
,
whereto
otherwise
by
the
law
of
God
and
nature
they
rest
obliged
.
For
it
is
to
be
presumed
,
that
a
Christian
,
an
honest
man
,
that
hath
feare
of
Gods
iudgements
,
wil
not
become
perfidious
,
nor
rashly
or
vniustly
breake
that
oath
,
which
discreetly
and
iustly
he
consented
to
take
.
Iurabit
proximo
suo
,
Beloued
brethren
,
I
trust
you
expect
not
at
my
hands
that
I
should
fully
and
exactly
discusse
euery
point
of
the
Oath
,
and
answer
euery
scrupulous
difficultie
that
some
vse
to
make
(
albeit
it
might
be
easie
to
effect
:
)
for
it
would
require
a
better
librarie
then
mine
is
at
this
present
,
more
labour
then
I
can
well
affoord
,
by
reason
of
my
feeble
bodie
,
and
a
larger
treatise
then
I
meane
to
make
.
Your
desire
is
(
as
I
presume
)
onely
to
know
whether
the
principall
points
thereof
,
as
deposing
the
Kings
Maiestie
,
discharging
his
subiects
of
their
obedience
,
dispensing
and
absoluing
in
this
Oath
,
and
such
like
,
be
matter
of
faith
,
which
bind
euery
Christian
man
stedfastly
to
beleeue
the
same
,
vnder
paine
of
damnation
;
or
else
but
matter
of
opinion
.
And
secondly
,
what
you
ought
to
doe
concerning
the
Popes
Breues
,
whether
you
may
lawfully
disobey
them
or
no.
These
points
indeed
are
the
chiefest
,
whereon
the
rest
haue
their
dependance
,
which
with
Gods
assistance
I
shal
endeuor
so
to
handle
,
as
you
shall
not
need
to
doubt
of
the
lawfulnes
of
the
Oath
,
nor
hazard
all
your
estates
for
refusing
the
same
;
yet
so
,
as
whatsoeuer
shall
be
here
in
this
my
treatise
written
,
I
humbly
submit
to
the
censure
of
the
holy
Catholicke
and
Apostolicke
Church
.
Errare
quidem
possum
,
homo
enim
sum
,
haereticus
esse
nolo
:
Well
I
may
erre
,
for
a
man
I
am
,
but
hereticke
will
I
neuer
be
.
In
the
dayes
of
Samuel
the
Prophet
,
after
the
people
of
Israel
had
bene
foure
hundred
yeares
ruled
and
gouerned
by
certaine
rulers
called
Iudges
,
vpon
occasion
of
Samuels
sonnes
misdemeanour
in
their
gouernment
,
Behold
thou
art
old
,
and
thy
sonnes
walke
not
in
thy
wayes
;
appoint
vs
a
King
,
like
as
all
nations
haue
.
Whereupon
,
though
this
word
highly
displeased
Samuel
,
God
commanded
him
to
heare
them
;
howbeit
he
should
witnesse
and
foretell
them
the
authoritie
or
right
of
a
King
:
which
he
did
,
saying
,
This
will
be
the
right
of
a
King
that
is
to
gouerne
ouer
you
,
&c.
All
which
things
in
the
text
of
Scripture
expressed
by
Samuel
,
After
this
,
God
sent
Saul
,
and
then
reuealed
vnto
Samuel
,
that
he
was
the
king
that
should
gouerne
his
people-Israel
,
and
commanded
to
annoint
him
.
Which
he
did
,
saying
:
Ecce
vnxit
te
Dominus
super
haereditatem
suam
in
Principem
,
By
this
example
some
gather
(
as
they
thinke
)
a
strong
argument
,
viz.
à
fortiori
,
that
the
Church
of
God
,
and
the
Pope
,
Christs
vicar
in
earth
,
may
iustly
depriue
or
dispossesse
kings
of
their
scepters
and
dominions
vpon
cause
giuen
,
as
for
heresie
or
apostasie
,
&c.
when
as
the
Synagogue
and
Samuel
had
this
authoritie
,
who
de
facto
deposed
Saul
for
disobedience
onely
.
If
this
were
true
,
then
indeede
were
the
argument
of
some
force
;
for
it
cannot
be
denied
,
but
that
the
spirituall
power
of
the
Church
of
Christ
,
is
much
greater
then
was
that
of
the
Synagogue
of
the
Iewes
,
and
the
Pope
hath
more
ample
*
ordinarie
authoritie
then
Samuel
had
:
yet
it
followeth
not
hereof
,
that
either
the
Pope
,
or
Church
,
by
any
power
receiued
from
Christ
Iesus
,
can
depriue
,
depose
,
or
disposses
any
lawfull
Prince
or
priuate
man
,
that
is
not
a
vassall
,
feudatarie
or
subiect
vnto
him
,
of
his
goods
temporall
,
state
,
crowne
,
or
dignitie
:
because
neither
the
Synagogue
,
nor
Samuel
were
euer
endued
with
this
power
.
It
is
not
any
where
to
be
found
in
all
the
old
Testament
that
the
Synagogue
of
the
Iewes
(
the
figure
of
Christs
Church
)
or
high
Priest
or
Bishop
for
the
time
being
,
could
,
or
de
facto
euer
did
depose
any
lawfull
king
of
Israel
or
Iuda
from
their
Empire
,
were
he
neuer
so
wicked
,
neuer
so
peruerse
or
cruell
,
and
in
his
place
did
substitute
an
other
.
Whereby
then
is
euident
,
that
no
good
argument
can
be
gathered
by
this
example
,
to
proue
such
power
to
be
in
the
new
law
,
and
in
the
Church
or
gouernours
thereof
.
That
Samuel
deposed
not
king
Saul
by
any
authoritie
in
him
existing
,
but
Almightie
God
himselfe
,
may
easily
be
proued
thus
:
for
either
he
must
depose
him
by
temporall
authoritie
as
he
was
a
Iudge
,
which
could
not
be
,
he
being
depriued
thereof
when
Saul
was
made
king
,
and
was
no
more
a
gouernour
but
a
subiect
;
or
else
by
some
ordinarie
power
of
spirituall
iurisdiction
ouer
him
,
which
he
had
not
,
for
that
he
was
nor
Bishop
nor
Priest
(
though
a
great
Prophet
)
but
only
a
Leuite
,
as
Genebrard
,
Saint
Hierome
,
Bellarmine
,
Hector
Pintus
and
others
affirme
;
to
whom
such
iurisdiction
did
no
way
appertaine
.
Therefore
Samuel
deposed
him
not
,
but
onely
as
an
extraordinarie
Embassador
executed
the
will
and
iudgement
of
God
in
his
deposition
,
who
had
giuen
him
a
speciall
warrant
or
commandement
as
touching
the
same
,
which
will
appeare
manifestly
to
him
that
readeth
the
Scripture
:
Sine
me
,
&
indicabo
tibi
quae
locutus
est
Dominus
ad
me
nocte
.
If
then
neither
the
Synagogue
nor
Samuel
did
,
or
could
by
any
ordinarie
power
depose
Saul
,
elected
by
God
,
I
do
not
see
how
by
this
example
any
good
argument
can
be
drawne
in
consequence
for
the
Churches
,
or
the
Popes
ordinarie
power
of
deposing
Princes
.
Had
such
authoritie
bin
graunted
to
the
Synagogue
or
high
Priests
in
the
old
law
,
why
I
pray
you
had
it
not
bene
practised
on
the
persons
of
Achaz
,
Manasses
,
Amon
,
Ioachaz
,
and
other
kings
of
Iuda
,
who
were
much
more
wicked
then
Saul
was
?
and
on
impious
Ieroboam
that
led
with
him
all
Israel
to
Idolatrie
?
Achab
,
Ochozias
,
Ioachaz
,
and
the
rest
of
the
kings
of
Israel
,
who
exceeded
in
all
kind
of
impietie
?
in
whose
dayes
florished
Ahias
,
Semeias
,
Elias
,
Eliseus
,
Isaias
,
Ieremy
,
and
other
great
Prophets
,
indued
with
maruellous
courage
,
zeale
,
authoritie
,
and
sanctitie
of
life
;
yet
none
went
about
to
depose
or
take
the
crowne
from
the
head
of
any
Prince
lawfully
inuested
,
though
he
were
neuer
so
wicked
:
knowing
right
well
,
that
whatsoeuer
they
wrought
with
Princes
about
the
ouerthrow
of
some
,
or
setting
vp
of
others
,
or
foretold
what
was
to
happen
vnto
them
;
it
was
not
by
any
ordinarie
power
that
they
had
,
but
extraordinary
,
by
speciall
commandement
and
reuelation
from
Almightie
God
.
Now
by
this
fact
of
Samuel
it
may
well
be
deduced
,
that
whensoeuer
the
Pope
,
gouernour
of
Gods
house
,
shall
haue
speciall
reuelation
from
aboue
,
as
Samuel
had
,
that
such
a
particular
king
is
to
be
deposed
,
and
another
placed
in
his
roome
;
than
it
cannot
be
denied
but
he
may
do
as
Samuel
did
,
that
is
,
as
I
haue
said
,
he
may
and
ought
to
declare
the
will
of
God
reuealed
vnto
him
without
any
concurrence
to
the
execution
thereof
,
onely
denouncing
Gods
sentence
of
deiection
or
deposition
of
such
a
Prince
,
when
he
knoweth
certainly
,
that
so
is
the
will
and
pleasure
of
our
Lord
,
whose
will
none
may
contradict
.
Voluntati
eius
quis
resistit
?
Who
is
able
to
resist
his
will
?
nor
is
any
to
expostulate
why
he
doth
so
.
And
if
such
a
thing
should
euer
happen
,
then
were
the
argument
good
and
sound
,
otherwise
,
weake
,
and
of
no
force
.
If
any
man
after
this
,
obiect
vnto
me
,
that
Athalia
was
deposed
,
and
slaine
by
the
commandement
of
Ioiada
the
high
Priest
,
when
she
had
reigned
seuen
yeares
:
therefore
it
seemeth
he
had
authoritie
from
God
so
to
do
;
and
if
he
had
,
why
should
not
the
Pope
haue
the
like
ouer
exorbitant
Princes
?
For
solution
hereof
,
I
referre
him
to
the
place
of
holy
Scripture
,
where
he
may
see
with
halfe
an
eye
,
Well
Sir
,
though
this
be
granted
,
that
neither
the
Synagogue
of
the
Iewes
,
nor
Samuel
the
Prophet
,
nor
Ioiada
the
high
Priest
,
had
authoritie
to
depose
Princes
and
dispose
of
their
temporals
;
yet
can
we
not
be
perswaded
but
that
the
Church
of
Christ
,
and
his
Vicar
in
earth
the
Pope
(
whose
power
is
not
limited
to
one
sort
of
people
,
as
it
was
in
the
old
law
,
but
is
extended
ouer
all
Christians
,
as
well
Princes
as
people
,
throughout
the
world
)
may
iustly
depose
kings
and
dispose
of
their
kingdomes
,
when
he
shall
iudge
it
expedient
to
the
glory
of
God
,
and
vtilitie
of
the
Church
.
And
the
rather
because
this
hath
bene
practised
by
diuerse
precedent
Popes
vpon
certaine
Princes
in
these
latter
ages
,
for
crimes
adiudged
by
them
to
deserue
the
same
:
which
we
suppose
they
would
neuer
haue
enterprised
,
had
they
not
sufficient
warrant
out
of
holy
Scriptures
,
or
examples
of
the
Apostles
and
ancient
Bishops
of
Gods
Church
,
or
else
authoritie
from
the
holy
Ghost
by
a
definitiue
sentence
in
some
generall
Councell
.
We
pray
you
touch
this
point
so
as
you
may
resolue
vs
throughly
,
whether
they
haue
all
,
or
some
of
these
proofes
for
that
authoritie
:
if
they
haue
not
,
then
is
it
cleare
in
our
opinions
not
to
be
de
fide
;
and
if
it
be
not
a
point
of
faith
,
binding
all
to
beleeue
that
his
Holines
hath
such
authoritie
,
we
see
no
reason
why
(
vpon
his
bare
commandement
)
we
should
so
deepely
plunge
our selues
into
a
sea
of
calamities
,
as
of
necessitie
we
must
,
by
losing
all
lands
and
goods
whatsoeuer
we
haue
,
to
the
vtter
vndoing
of
our selues
,
wiues
and
children
,
and
hazarding
our
liues
by
perpetuall
imprisonment
,
for
refusing
to
performe
our
dutie
to
our
Soueraigne
,
by
taking
the
Oath
of
allegiance
,
wherein
we
sweare
fealtie
and
ciuill
obedience
,
which
is
due
by
the
law
of
God
and
nature
.
Reddite
quae
sunt
Caesaris
Caesari
,
&
quae
Dei
Deo
.
Render
(
saith
our
Sauiour
)
to
Caesar
that
which
is
Caesars
,
and
to
God
that
which
is
Gods
.
Besides
,
if
we
refuse
it
,
we
shall
not
take
away
,
but
greatly
increase
the
heauie
imputation
of
treason
and
treacherie
,
which
our
aduersaries
haue
this
long
time
layd
on
Catholickes
,
and
confirme
them
in
this
their
wrong
opinion
,
that
to
be
a
true
Catholicke
of
the
Romane
Church
,
and
a
good
subiect
,
cannot
stand
and
agree
together
.
Beloued
brethren
,
lest
any
man
be
scandalized
at
this
my
writing
,
iudging
it
not
to
sauour
of
a
true
Catholick
heart
,
nor
of
an
obedient
child
of
the
Apostolicke
Church
,
but
rather
to
proceed
from
an
euill
affected
minde
fraught
with
passion
;
accept
for
a
premunition
,
and
I
wish
I
may
not
be
mistaken
;
*
that
sincerely
and
without
spleene
or
passion
,
I
intend
,
to
set
downe
nothing
,
but
what
I
shall
thinke
in
my
opinion
to
be
truth
;
and
that
I
honour
and
reuerence
with
heart
and
mind
the
holy
Catholicke
Church
of
Rome
,
acknowledging
and
stedfastly
beleeuing
with
the
holy
Fathers
,
that
to
be
the
mother
of
Churches
,
the
Sea
of
Peter
,
the
rocke
against
which
hell
gates
shall
not
preuaile
;
the
house
of
God
,
out
of
which
who
eateth
the
Lambe
,
is
profane
,
and
out
of
which
no
saluation
is
to
be
hoped
for
,
as
the
great
D.
S.
Augustine
and
others
do
teach
vs
;
S.
Peter
prince
of
the
Apostles
,
who
by
his
spirituall
power
giuen
by
Christ
our
Lord
,
hath
iurisdiction
ouer
all
Christian
Princes
and
monarchs
as
well
as
poore
men
,
so
farre
as
is
requisite
to
the
conuersion
and
feeding
of
soules
.
But
I
cannot
easily
be
induced
to
beleeue
,
that
this
power
giuen
him
by
Christ
in
S.
Peter
,
extendeth
it selfe
to
the
depriuation
or
deposition
of
secular
Princes
of
their
dominions
;
or
to
the
deposing
of
any
lay-mans
temporall
goods
and
patrimonie
,
for
any
cause
whatsoeuer
,
yea
for
heresie
it selfe
,
who
is
not
temporally
a
vassall
and
subiect
to
his
Holinesse
.
And
if
his
spirituall
authoritie
giuen
him
by
our
Sauiour
,
can
worke
no
such
effect
,
much
lesse
his
temporall
,
which
was
neuer
granted
by
Christ
(
by
whom
he
ought
to
haue
whatsoeuer
he
hath
for
the
good
gouernment
of
his
Church
)
but
by
holy
secular
Princes
,
whereof
Cardinall
Allen
writeth
thus
:
The
chiefe
Bishops
of
Christs
Church
,
our
supreme
Pastors
in
earth
,
by
Gods
prouidence
,
and
by
the
graunts
of
our
first
most
Christian
Emperours
and
Kings
,
and
by
the
humble
and
zealous
deuotion
of
the
faithfull
Princes
and
people
afterwards
,
haue
their
temporall
states
,
dominions
and
patrimonies
,
whereby
they
most
iustly
hold
and
possesse
the
same
,
and
are
thereby
lawfull
Princes
temporall
,
and
may
most
rightfully
by
their
soueraigntie
make
warres
in
their
owne
and
other
mens
iust
quarell
,
as
occasion
shall
vrge
them
thereunto
.
This
he
.
The
like
in
effect
writeth
the
most
excellent
lawyer
D.
Barclai
,
An
other
opinion
there
is
of
Diuines
,
who
dislike
,
and
with
most
strong
reasons
do
confute
the
Canonists
positions
,
but
yet
so
as
they
vphold
and
labour
to
maintain
the
Popes
temporall
power
,
though
in
other
sort
then
the
former
,
that
is
▪
You
haue
here
set
downe
by
Cardinall
Bellarmine
,
the
opinion
of
Diuines
,
that
the
Pope
as
Pope
,
or
chiefe
Bishop
as
chiefe
Bishop
,
hath
not
directly
and
immediatly
any
temporall
power
to
depose
Christian
Princes
,
but
that
indirectly
,
I
wot
not
how
,
he
may
depose
them
,
and
dispose
of
their
temporals
:
and
so
in
effect
,
and
after
a
sort
,
agreeeth
with
the
Canonists
,
that
indeed
such
power
is
rightly
in
him
;
only
he
differeth
about
the
manner
,
with
a
restraint
,
from
infidels
to
Christian
Princes
.
But
I
trust
,
as
he
in
improuing
the
Canonists
assertion
of
direct
power
ouer
al
the
world
,
driueth
them
to
Scriptures
,
or
tradition
of
the
Apostles
;
so
likewise
we
may
require
that
he
proue
his
indirect
power
by
one
of
these
two
wayes
.
If
he
cannot
,
as
most
certainely
he
cannot
,
then
why
should
men
giue
more
credite
to
him
then
to
the
other
,
they
being
as
Catholike
,
and
haply
no
lesse
learned
then
he
?
Why
should
his
opinion
be
thought
more
true
then
the
former
?
To
disproue
the
Canonists
thus
he
writeth
:
Ex
Scriptur
is
nihil
habemus
,
Consider
besides
I
pray
you
(
for
it
is
worth
the
noting
)
how
obscurely
and
ambiguously
,
he
writeth
of
the
Popes
power
to
depose
,
thereby
haply
intending
to
seeke
some
starting
hole
of
equiuocation
if
occasion
serue
;
and
meane
while
leaue
his
reader
doubtfull
,
and
still
to
seeke
of
his
meaning
,
which
in
my
simple
Judgement
is
such
as
the
iudicious
wit
can
hardly
conceiue
,
nor
tell
what
he
would
say
.
As
for
example
,
that
the
chiefe
Bishop
as
chiefe
Bishop
hath
not
any
power
meerly
temporall
,
&c.
as
is
noted
before
lib.
5.
cap.
6.
and
in
the
same
chapter
:
The
Pope
as
Pope
cannot
ordinarily
(
note
)
depose
,
&c.
no
not
for
a
iust
cause
:
mary
as
he
is
the
chiefe
spirituall
Prince
he
may
depose
and
dispose
,
&c.
Helpe
me
good
Reader
to
vnderstand
this
riddle
,
how
these
two
differ
in
some
essentiall
point
,
Pope
,
and
chiefe
spirituall
Prince
.
I
must
confesse
that
I
vnderstand
not
how
he
is
the
chiefe
spirituall
Prince
,
but
as
he
is
Pope
,
that
is
,
the
Father
of
Fathers
,
or
chiefe
Pastor
of
soules
in
the
Church
of
God
.
It
is
wel
knowne
that
this
title
Pope
,
or
Papa
in
Latin
,
hath
bene
attributed
to
many
ancient
Patriarchs
and
Bishops
,
as
well
as
to
the
Bishop
of
Rome
(
though
principally
to
him
,
and
now
is
appropriated
to
him
alone
)
and
for
nought
else
,
but
for
being
Bishops
and
Ecclesiasticall
Princes
of
the
Church
:
and
for
that
cause
only
,
&
not
for
being
a
temporal
Prince
,
Peters
successor
,
hath
his
denomination
.
Which
in
effect
D.
Kellison
affirmeth
,
saying
:
etiam
iusta
de
causa
,
as
the
Cardinall
saith
,
surely
I
cannot
with
cristall
spectacles
see
how
he
can
depose
as
a
spiritual
Prince
,
there
being
no
perceptible
difference
betweene
them
.
If
I
should
stand
to
note
vnto
you
the
rest
of
his
obscurities
and
ambiguities
,
I
feare
I
should
be
too
tedious
,
therefore
I
purpose
to
surceasse
,
and
leaue
them
to
your
prudent
consideration
:
as
,
The
Pope
hath
not
any
power
meerely
temporall
;
he
cannot
as
Pope
ordinarily
depose
temporall
Princes
,
as
an
ordinarie
iudge
;
he
hath
at
least
indirectly
a
certaine
power
,
and
that
chiefest
or
highest
in
temporals
:
and
such
like
,
which
seeme
no
lesse
fearfully
then
obscurely
written
and
taught
.
This
doubtful
doctrine
of
most
learned
Cardinal
Bellarmine
,
and
the
varietie
or
contrarietie
of
opinions
betweene
him
and
other
very
learned
Clerkes
in
Gods
church
about
this
matter
of
deposition
,
is
to
me
a
most
strong
argument
,
that
it
is
not
de
fide
:
for
if
it
were
,
then
would
there
be
an
vniforme
content
and
perfect
agreement
among
them
,
not
onely
of
the
thing
controuerted
,
but
also
of
the
manner
,
and
causes
thereof
,
no
lesse
then
is
of
Purgatorie
,
prayer
to
Saints
,
of
the
reall
presence
of
Christs
bodie
and
bloud
in
the
B.
Sacrament
,
of
the
virginitie
of
our
B.
Ladie
,
incarnation
of
Christ
,
seuen
Sacraments
,
and
so
of
all
other
points
of
faith
.
Then
would
a
matter
of
such
moment
haue
bene
found
in
the
writings
of
some
ancient
Father
,
as
well
as
other
of
lesse
importance
;
but
for
wel
neare
a
thousand
yeares
continuance
,
till
the
time
of
Gregorie
the
7.
it
was
neuer
chalenged
,
mentioned
or
defended
by
any
writer
:
or
else
it
would
haue
bene
defined
in
some
generall
Councell
,
whose
authoritie
bindeth
all
Christians
to
beleeue
whatsoeuer
is
there
decreed
,
to
be
de
fide
,
without
controuersie
;
which
to
this
day
neuer
was
,
no
not
in
the
third
Councell
of
Lateran
vnder
Innocentius
3.
as
some
ignorantly
thinke
,
and
build
them
strong
castles
in
the
aire
;
and
others
inconsiderately
auerre
,
howbeit
not
simply
and
plainly
,
but
somewhat
timorously
,
which
they
need
not
do
if
it
were
so
,
but
should
confidently
auouch
it
so
to
be
.
Qui
ambulat
simplicitter
,
ambulat
confidenter
.
He
that
goeth
simply
and
plainly
to
worke
,
goeth
confidently
.
A
matter
of
faith
is
to
be
taught
sincerely
and
perspicuously
,
not
doubtfully
or
guilefully
,
as
it
were
to
deceiue
his
readers
,
or
thereby
to
hold
them
in
suspence
in
such
wise
,
as
they
shall
euer
remaine
perplexed
and
to
seeke
of
the
one
meaning
of
what
is
written
.
O
sir
,
if
you
reade
that
Councell
of
Lateran
,
cap.
3.
you
shall
finde
it
plainly
decreed
,
that
Princes
which
be
negligent
in
purging
out
of
their
territories
the
filth
of
heresie
,
are
to
be
deposed
.
This
indeed
were
somewhat
to
the
purpose
,
if
it
were
true
as
you
say
;
but
if
you
beleeue
so
,
you
are
in
an
errour
:
for
who
readeth
that
chapter
,
shall
well
perceiue
it
was
not
there
decreed
or
defined
,
but
treated
of
the
manner
how
certaine
secular
powers
or
temporall
Lords
(
without
specifying
Kings
)
might
be
proceeded
withall
;
and
nothing
decreed
de
fide
concerning
deposition
of
Princes
:
if
it
had
bene
defined
matter
of
faith
,
it
must
of
necessity
haue
bound
all
Catholickes
,
as
well
Princes
as
people
,
to
beleeue
it
,
and
accept
thereof
.
Moreouer
,
such
a
decree
must
alwayes
haue
continued
immutable
,
and
could
not
be
abrogated
,
as
Cardinall
Bellarmine
writeth
:
Decreta
de
fide
immutabilia
sunt
,
Can.
In
istis
,
dist
.
4.
Furthermore
,
in
that
chapter
is
no
mention
made
of
excommunicating
Emperour
or
Kings
,
nor
deposing
them
,
nor
absoluing
their
subiects
from
their
naturall
obedience
,
but
of
excommunicating
heresie
,
giuing
ouer
such
as
are
condemned
for
that
crimce
,
to
the
secular
magistrate
to
be
punished
;
and
ordering
withall
,
that
certaine
other
secular
powers
or
principall
Lords
inferiour
to
Kings
,
as
may
be
Potestates
,
Consuls
,
Rectors
,
or
such
like
(
which
by
the
constitution
of
Fredericke
2.
In
poenalibus
(
saith
Samuel
Sa
)
&
restrictione
vtendum
,
&
pia
interpretatione
.
In
penals
we
are
to
vse
both
a
restriction
,
and
a
pious
interpretation
.
Likewise
,
Poenae
non
extendendae
vltra
casus
iure
expressos
:
Punishments
are
not
to
be
extended
beyond
the
cases
expressed
in
the
law
.
Then
why
shall
this
be
enlarged
,
and
extended
to
kings
,
who
are
not
expressed
in
the
decree
of
the
Councell
?
Therefore
this
chapter
maketh
nothing
for
the
Popes
authoritie
to
depriue
kings
of
their
crownes
and
dignities
:
and
so
consequently
is
of
no
validitie
against
the
Oath
of
Allegiance
made
anno
tertio
Iacobi
Regis
serenissimi
.
But
for
better
clearing
this
point
,
it
shall
not
be
amisse
to
set
downe
the
decree
of
the
Councell
as
it
is
,
leauing
it
to
the
considerations
of
the
learned
,
〈◊〉
iudge
whether
it
be
of
faith
or
no
,
which
beginneth
thus
:
Excommunicamus
&
anathematizamus
omnem
haeresim
,
Moneantur
autem
&
inducantur
,
&c.
And
let
the
secular
powers
,
yea
of
what
office
soeuer
,
be
admonished
and
induced
,
and
if
need
be
,
compelled
;
as
they
desire
to
be
reputed
and
accompted
faithfull
,
so
for
the
defence
of
faith
,
let
them
take
publikely
an
Oath
,
that
they
will
endeuour
bona
fide
,
to
their
power
,
to
roote
out
of
the
lands
subiect
to
their
iurisdiction
all
heretikes
marked
out
by
the
Church
,
so
that
henceforward
,
whensoeuer
any
shall
be
assumed
into
either
spirituall
or
temporall
potestacie
,
he
be
bound
to
confirme
this
chapter
.
This
part
also
the
Cardinall
left
our
,
as
not
being
any
thing
for
his
purpose
,
and
taketh
hold
of
this
clause
ensuing
.
Sivero
Dominus
temporalis
.
And
if
the
temporall
Lord
being
required
and
admonished
by
the
Church
,
shall
neglect
to
purge
his
land
from
this
hereticall
filth
,
let
him
be
excommunicated
by
the
Metropolitan
and
comprouinciall
Bishops
.
And
if
he
shall
contemn
to
make
satisfaction
within
a
yeare
,
let
this
be
signified
to
the
Pope
,
that
he
may
from
that
time
denounce
his
vassals
absolued
from
his
fealtie
,
and
may
expose
his
land
to
be
occupied
by
Catholikes
,
who
hauing
rooted
out
the
heretickes
,
may
possesse
it
without
any
contradiction
,
and
conserue
it
in
the
puritie
of
faith
,
the
right
of
the
principall
Lord
referued
,
so
that
to
this
he
be
no
hinderance
,
nor
oppose
any
impediment
,
the
same
law
notwithstanding
being
kept
about
those
who
haue
not
principall
Lords
.
How
greatly
might
it
haue
bene
wished
,
that
the
most
illustrous
Cardinall
Bellarmine
,
either
in
Tortus
,
Quousque
animam
nostram
tollis
?
if
this
be
of
faith
,
dic
nobis
palam
.
But
this
,
his
Gr.
(
with
his
good
leaue
be
it
spoken
)
hath
not
yet
performed
,
no
not
in
his
last
against
This
lo
,
is
all
the
Cardinall
bringeth
for
proofe
of
the
supposed
decree
of
faith
,
in
the
third
Councell
of
Lateran
,
(
which
is
little
to
the
purpose
,
and
not
so
dreadfull
as
the
words
import
,
if
it
be
well
considered
)
saying
:
It
is
the
voice
of
the
Catholicke
Church
.
What
?
that
it
is
a
point
of
faith
there
concluded
,
binding
all
Christians
to
beleeue
,
that
the
Pope
hath
power
to
depose
kings
,
and
dispose
of
temporals
?
Was
there
Anathema
thundred
against
any
that
should
not
beleeue
it
?
Nothing
lesse
,
as
you
may
see
if
ye
note
the
words
.
And
therefore
Barclai
hath
not
contenned
the
Church
(
nor
others
that
agree
with
him
in
opinion
)
who
did
alway
highly
reuerence
whatsoeuer
she
decreed
,
tanquam
de
fide
,
in
any
general
Councell
;
whose
soule
I
trust
doth
rest
in
peace
,
and
whose
defence
I
make
no
doubt
but
some
will
take
in
hand
.
Then
his
Grace
demandeth
,
why
none
reclamed
against
this
Canon
,
nor
any
Embassadour
once
muttered
at
it
?
This
why
,
in
my
judgement
,
may
be
answered
with
a
,
Wherfore
haue
Metropolitans
and
Bishops
all
this
time
,
being
almost
400.
yeares
agone
,
bin
so
negligent
in
performing
their
dutie
,
Volumus
igitur
&
mandamus
,
&
in
virtute
obedientiae
districte
praecipimus
,
&c.
We
will
therefore
and
command
,
&
in
the
vertue
of
obedience
do
straightly
charge
,
that
for
the
effectuall
execution
of
these
things
,
Bishops
watch
diligently
ouer
thei
Diocesses
,
as
they
will
auoide
the
Canonicall
reuenge
.
For
if
any
Bishop
shall
be
negligent
or
remisse
in
purging
out
of
his
diocesse
the
leauen
of
hereticall
deformitie
,
when
that
shall
appeare
by
euident
signes
,
let
him
be
deposed
from
Episcopall
office
,
and
into
his
roome
let
another
that
is
fit
be
substituted
,
who
will
,
and
is
able
to
confound
hereticall
prauitie
.
This
out
of
the
Councell
.
Are
these
to
be
reputed
as
Heathens
and
publicans
for
not
obeying
the
voice
of
the
Church
in
this
point
?
I
know
the
Cardinall
will
not
be
so
seuere
a
iudge
,
in
such
wise
to
censure
them
,
albeit
they
obey
not
the
straight
commandement
of
this
great
and
famous
And
is
it
not
more
then
probable
that
some
there
reclamed
,
some
muttered
,
though
the
Cardinall
haply
find
it
not
registred
,
when
according
to
the
order
of
the
Councell
,
and
by
vertue
of
this
decree
it
was
neuer
executed
?
Then
,
Nonne
frustra
est
illa
potentia
quae
nunquam
redigitur
in
actum
?
Yes
saith
Cardinal
Bellarmine
,
speaking
in
a
like
case
,
of
Christs
regall
power
in
earth
,
vpon
those
words
of
our
Sauiour
:
But
supposing
with
the
Cardinall
there
were
not
then
any
reclamation
nor
any
muttering
against
it
,
yet
may
such
a
constitution
being
neuer
receiued
,
S.
Francis
de
Paula
,
the
religion
of
the
Iesuites
,
and
others
.
That
Metropolitans
should
celebrate
prouinciall
Councels
euery
yeare
,
was
appointed
ca.
6.
which
is
not
obserued
.
Now
for
a
further
answer
,
I
wish
you
to
note
,
that
this
Councell
indeed
(
as
by
the
words
in
the
chapter
is
cleare
)
did
first
excommunicate
all
heresie
that
lifted
vp
it selfe
against
that
faith
which
the
Fathers
had
set
down
in
the
two
precedent
chapters
:
and
ordained
that
such
as
were
therefore
condemned
,
as
also
all
other
heretickes
,
should
be
left
vnto
the
secular
powers
to
be
condignly
punished
.
Secondly
,
this
holy
Synode
decreed
,
that
such
as
were
onely
suspected
of
heresie
should
cleare
themselues
of
that
note
within
a
yeare
after
admonition
;
otherwise
they
were
to
be
excommunicated
and
auoyded
till
they
had
made
condigne
satisfaction
.
Which
was
but
the
right
practise
and
true
proceeding
of
the
Church
,
to
inflict
spirituall
censures
,
that
the
soules
of
the
offendors
might
be
saued
in
the
day
of
our
Lord
,
leauing
them
to
the
secular
Magistrates
to
be
further
punished
temporally
.
Thirdly
,
it
was
set
downe
in
this
Synode
,
as
meete
and
conuenient
,
that
secular
powers
should
be
admonished
,
and
if
need
were
,
compelled
to
take
a
publike
oath
for
defence
of
faith
,
and
to
do
their
best
endeuours
to
roote
out
of
their
territories
,
all
such
heretikes
as
should
be
denounced
by
the
Church
:
&
none
to
be
assumed
into
office
which
should
not
by
oath
confirme
this
chapter
.
By
secular
powers
and
such
as
shall
be
assumed
into
potestacie
or
office
,
either
spirituall
or
temporal
,
was
not
nor
could
be
meant
Emperor
or
King
,
but
rather
Presidents
or
Gouerners
of
Prouinces
subiect
vnto
Kings
,
and
absolute
Princes
;
who
being
Catholickes
,
may
by
their
excelling
power
assisting
the
Church
,
compell
them
to
confirme
this
chapter
by
taking
such
an
Oath
:
but
themselues
cannot
be
compelled
by
any
,
hauing
no
superior
on
earth
in
temporals
to
force
them
thereunto
.
Neither
may
it
be
said
properly
,
that
a
King
,
coming
to
his
crowne
by
lawfull
succession
and
inheritance
,
or
election
,
is
assumed
into
office
by
any
,
his
subiects
or
others
;
for
then
it
would
follow
,
that
he
were
not
supremus
Dominus
,
a
Soueraigne
,
but
in
some
sort
inferiour
to
those
that
do
assume
him
;
because
he
that
is
assumed
or
taken
into
office
,
receiueth
authoritie
from
him
that
assumeth
.
As
,
the
Pope
creating
a
Cardinall
,
and
saying
,
Assumimus
te
insanctae
Romanae
Ecclesiae
Cardinalem
,
We
assume
thee
to
be
a
Cardinall
of
the
holy
Romane
Church
,
giueth
him
by
his
supreme
authoritie
that
spirituall
office
and
dignitie
of
assisting
him
in
the
gouernment
of
the
Church
,
and
his
temporall
state
,
and
to
haue
vocem
actiuam
&
passiuam
in
the
election
of
the
Pope
,
&c.
But
his
Holinesse
,
though
elected
by
the
Cardinals
,
cannot
properly
be
said
to
be
assumed
by
them
to
the
Popedome
,
because
he
receiueth
no
power
or
authoritie
from
them
,
but
immediatly
from
God
.
Finally
,
to
the
latter
part
,
Si
vero
dominus
temporalis
:
on
which
Cardinall
Bellarmine
fortifieth
his
assertion
of
the
Popes
authoritie
to
depose
Princes
,
saying
,
It
is
the
voice
of
the
Church
:
it
may
be
answered
,
that
the
Church
here
defined
it
not
,
as
he
well
knoweth
;
if
she
had
,
no
doubt
but
his
Grace
would
haue
spoken
it
plainly
,
to
put
all
out
of
doubt
.
By
temporall
Lords
in
this
place
,
ought
not
to
be
vnderstood
Kings
,
but
rather
such
as
are
explicated
in
the
Emperours
constitution
,
to
wit
,
Potestates
,
Consuls
,
Rectors
,
is
hereafter
followeth
pag.
34.
or
such
feudatarie
Princes
as
haue
principall
Lords
ouer
them
,
like
to
certaine
in
Italy
,
where
this
Councell
was
held
:
which
is
manifest
by
this
Canon
,
that
reserueth
the
right
of
the
principall
Lord
,
Saluo
iure
Domini
principalis
.
But
I
know
some
will
say
,
that
Kings
and
absolute
Princes
are
to
be
also
included
,
for
that
the
words
in
the
latter
end
seem
to
import
so
much
,
The
same
law
being
kept
about
those
who
haue
not
principall
Lords
:
which
ought
to
be
vnderstood
of
absolute
Princes
.
Lord
,
being
a
generall
word
,
signifying
sometime
Kings
.
May
it
not
be
admired
,
that
out
of
this
obscuritie
of
the
law
,
men
will
enforce
Kings
to
be
vnderstood
,
and
to
be
subiect
to
temporall
punishments
,
who
acknowledge
no
superiour
on
earth
to
punish
them
in
temporals
,
especially
when
as
no
mention
is
made
of
them
at
all
in
the
law
?
In
penals
(
as
I
haue
said
before
pag.
51.
)
a
restriction
is
to
be
vsed
,
not
an
ampliation
;
and
Kings
are
no
lesse
to
be
named
or
specified
by
the
orderly
proceeding
of
the
Church
,
then
Cardinals
,
By
those
who
haue
not
principall
Lords
,
Kings
are
or
may
be
vnderstood
,
it
helpeth
them
nothing
at
all
,
for
that
such
a
law
,
first
neuer
receiued
,
and
againe
per
desuetudinem
,
being
neuer
by
the
Church
put
in
practise
,
is
abrogated
and
of
no
validitie
.
Neither
was
it
defined
in
this
Councell
(
as
all
men
of
meane
iudgement
may
see
)
that
the
Pope
hath
authoritie
to
absolue
subiects
from
their
loyaltie
or
naturall
obedience
due
to
their
Princes
;
but
onely
signified
,
that
he
might
denounce
the
vassals
of
certaine
temporall
Lords
,
absolued
(
as
it
were
by
vertue
of
some
former
law
,
to
wit
,
that
of
Gregorie
7
,
Nos
sanctorum
,
That
the
Pope
cannot
absolue
me
from
this
Oath
.
Then
lastly
it
followeth
:
And
may
expose
his
land
to
be
occupied
by
Catholickes
.
Is
not
this
(
trow
ye
)
the
groundworke
of
the
Cardinals
bulwarke
for
the
Apostolicall
authoritie
of
deposing
Princes
,
and
disposing
of
their
temporals
?
It
seemeth
yes
,
in
his
answer
to
D.
Barclai
;
howbeit
his
Grace
bringeth
nothing
to
proue
such
power
to
be
in
the
Pope
,
voice
of
the
Catholicke
Church
,
and
he
that
contemneth
to
heare
her
,
is
no
way
to
be
accounted
a
Christian
,
but
as
a
heathen
and
Publican
.
What
words
here
in
the
name
of
God
import
a
definition
?
The
Councell
,
as
you
may
see
,
vseth
none
of
these
words
to
make
a
decree
de
fide
,
ordinamus
,
statuimus
,
definimus
,
we
ordaine
,
decree
,
define
the
Pope
to
haue
authoritie
to
depose
,
nor
anathema
qui
hoc
non
credit
,
anathema
to
him
that
beleeueth
not
this
,
nor
yet
,
Haec
est
fides
Catholica
,
This
is
the
Catholicke
faith
:
but
onely
saith
,
That
if
the
temporall
Lord
admonished
by
the
Church
,
shal
neglect
to
purge
his
countrey
from
heresie
,
he
is
to
be
excommunicated
by
the
Metropolitan
;
and
if
he
contemne
to
make
satisfaction
within
a
yeare
,
it
is
to
be
signified
to
the
Pope
,
that
he
may
expose
his
land
(
which
is
not
to
depose
authoritatiuè
)
to
be
occupied
by
Catholickes
,
crucem
praedicando
,
that
is
,
to
giue
indulgences
or
pardons
to
such
as
shall
voluntarily
take
armes
,
and
aduenture
their
liues
to
fight
against
heretickes
;
and
as
he
is
accustomed
in
like
sort
to
grant
to
all
Christians
that
shall
arme
themselues
and
labour
to
expell
the
Turks
or
Saracens
out
of
the
countries
they
vsurpe
vpon
,
or
the
holy
land
:
as
will
appeare
plainly
to
him
that
readeth
this
Canon
of
the
Councell
.
For
,
it
followeth
immediatly
:
Catholici
vero
,
qui
crucis
assumpto
charactere
ad
haereticorum
exterminium
se
accinxerint
,
illa
gaudeant
indulgentia
,
illoque
priuilegio
sint
muniti
,
quod
accedentibus
in
terrae
sanctae
subsidium
conceditur
.
And
let
the
Catholickes
,
who
hauing
taken
the
signe
of
the
crosse
,
shall
addresse
themselues
to
the
rooting
out
of
heretickes
,
enioy
the
same
indulgence
,
and
be
armed
with
the
same
priuiledge
which
is
granted
to
such
as
prepare
themselues
to
the
recouery
of
the
holy
land
.
Hereby
euery
man
may
see
,
that
in
this
wise
to
expose
a
country
by
such
priuiledges
and
pardons
to
Prince
or
people
,
who
either
vpon
zeale
of
dying
Martyrs
,
as
they
thinke
,
or
rather
couetous
desire
to
enlarge
their
dominions
,
and
to
enrich
themselues
with
others
spoiles
,
are
ready
to
take
such
an
occasion
,
and
to
runne
before
they
be
sent
;
is
nothing
to
this
purpose
,
for
deposing
a
lawfull
Prince
by
any
authority
giuen
the
Pope
by
our
Sauiour
Christ
in
S.
Peter
,
or
by
the
holy
Ghost
in
a
generall
Councell
.
You
will
say
vnto
me
,
Are
not
heretickes
being
obstinate
,
vpon
contempt
of
the
Churches
sword
of
excommunication
,
to
be
punished
temporally
by
depriuation
and
confiscation
of
their
goods
,
yea
and
by
death
too
?
Yes
.
But
by
whom
?
Not
by
any
decree
of
Pope
or
Councell
,
but
by
the
wholesome
lawes
of
Emperors
and
Kings
:
for
the
Church
,
that
is
,
the
Pastors
therof
,
after
excommunication
,
Iohn
Husse
,
who
being
declared
to
be
heretickes
,
excommunicated
and
condemned
,
were
forthwith
deliuered
ouer
to
the
secular
power
to
be
punished
by
death
.
Romanae
Ecclesiae
consuetudo
(
saith
Costerus
loco
citato
)
in
puniendis
haereticis
talis
est
,
&c.
The
custome
of
the
Church
of
Rome
in
punishing
heretickes
,
is
after
this
manner
:
After
they
are
apprehended
by
the
ciuill
or
ecclesiasticall
magistrate
,
first
they
are
examined
by
learned
&
ecclesiastical
men
whether
they
be
indeed
heretickes
:
which
being
found
,
they
are
instructed
in
the
right
faith
,
&c.
Then
(
saith
he
)
if
they
remain
obstinate
,
ab
Ecclesiae
gremio
vt
putrida
membra
excommunicationis
gladio
resecantur
:
qui
secundùm
legum
Regumque
decreta
,
prout
fas
est
,
in
eos
animaduertant
.
Nulli
enim
competit
Ecclesiastico
,
vel
sanguinem
fundere
,
vel
capitis
quenquam
condemnare
.
They
are
cut
off
with
the
sword
of
excommunication
as
rotten
members
from
the
lap
of
the
Church
,
and
are
deliuered
to
the
ciuill
magistrate
to
be
punished
,
who
according
to
the
decrees
of
lawes
and
Kings
may
punish
them
,
as
reason
is
.
For
it
is
not
meete
for
any
Ecclesiasticall
person
either
to
shed
blood
,
or
to
condemne
any
to
death
.
In
the
generall
Councell
of
Constance
was
pronounced
a
definitiue
sentence
against
Iohn
Husse
,
wherein
for
his
pertinacie
in
heresie
,
as
that
Councell
tooke
it
,
Iohn
Husse
to
secular
iudgement
,
and
that
he
ought
to
be
left
to
the
secular
Court
.
Hence
(
saith
Molanus
)
it
is
euident
,
with
what
small
consideration
some
write
,
that
Iohn
Husse
was
burnt
vpon
the
sentence
of
the
Councell
of
Constance
,
when
as
it
was
left
to
secular
iudgement
.
Taken
out
of
Cochlaeus
lib.
2.
ex
Hussita
.
Now
let
it
be
demanded
why
heretikes
,
noble
or
ignoble
,
haue
not
bene
,
and
yet
are
to
be
depriued
of
their
temporals
,
and
punished
by
death
,
by
vertue
of
that
decree
of
Pope
Innocentitus
in
the
Councell
of
Lateran
,
but
rather
by
the
decree
of
Fredericke
the
second
,
Emperour
,
which
he
made
(
being
solicited
thereto
by
the
Pope
)
anone
after
that
Councell
at
Padua
22.
Februarij
,
indict
.
12.
against
certaine
heretikes
called
Patareni
,
if
that
of
the
Pope
or
Councell
were
to
bind
and
be
of
force
?
If
the
first
were
obligatorie
,
what
needed
the
second
of
like
forme
to
be
made
?
The
Emperor
might
wel
haue
spared
his
labour
,
if
that
former
had
bene
deemed
sufficient
.
And
this
is
certaine
,
and
a
sufficient
proofe
of
the
insufficiencie
thereof
,
that
the
subsequent
Popes
,
And
lest
you
should
,
hauing
perchance
neuer
seene
this
imperiall
Decree
,
doubt
thereof
,
I
haue
thought
good
to
set
it
downe
at
large
,
which
is
this
.
Statuimus
etiam
hoc
edicto
in
perpetuum
valituro
,
Februarij
,
indictione
12.
In
English
thus
:
We
decree
also
by
this
edict
,
for
euer
to
be
of
force
,
that
Potestates
,
and
Consuls
,
or
Rectors
,
what
offices
soeuer
they
beare
,
for
defence
of
faith
,
take
a
publike
oath
,
that
they
shall
seriously
endeuour
what
in
them
lieth
,
to
roote
out
all
heretikes
noted
by
the
Church
,
out
of
the
countries
subiect
to
their
gouernment
,
so
that
from
hencefoorth
,
whensoeuer
any
shall
be
assumpted
to
a
Potestacie
for
euer
,
or
for
a
time
,
let
him
be
bound
to
confirme
this
chapter
by
oath
,
otherwise
let
them
not
be
esteemed
for
Potestates
,
or
for
Consuls
,
or
such
like
:
and
their
sentences
we
decree
forthwith
to
be
vnprofitable
and
of
no
force
.
And
if
the
temporall
Lord
,
required
and
admonished
by
the
Church
,
shall
neglect
to
purge
his
countrie
from
hereticall
prauitie
,
after
a
yeare
expired
from
the
time
of
the
admonition
,
we
expose
his
countrie
to
be
occupied
by
Catholikes
:
who
,
when
the
heretikes
are
rooted
out
,
may
possesse
it
without
any
contradiction
,
and
maintaine
it
in
the
puritie
of
faith
:
the
right
of
the
principall
Lord
being
reserued
:
so
that
vpon
this
he
bring
no
obstacle
,
nor
procure
any
impediment
:
the
same
law
notwithstanding
being
obserued
against
them
that
haue
not
principall
Lords
,
&c.
Giuen
at
Padua
22.
of
Februarie
,
indiction
12.
Now
can
any
man
perceiue
by
this
imperiall
law
(
procured
,
and
vsed
by
the
Church
in
the
punishment
of
heretikes
)
that
kings
are
bound
to
take
the
oath
therein
specified
?
or
that
it
is
meant
,
their
countries
should
be
giuen
from
them
,
if
after
the
Churches
admonition
they
yet
remaine
negligent
in
extirpating
heretikes
?
Nothing
lesse
.
First
,
because
kings
are
not
named
or
mentioned
,
which
is
requisite
;
but
Potestates
(
as
are
in
Italie
)
Consuls
,
and
Rectors
,
or
Gouernours
of
prouinces
,
such
as
are
inferiors
,
or
subiect
to
the
Emperour
or
kings
;
therefore
they
are
not
comprised
in
the
law
.
Nor
secondly
,
can
they
be
comprised
therein
(
though
perchance
you
will
say
,
that
by
the
latter
clause
,
it
is
meant
also
by
kings
,
and
all
other
absolute
Princes
,
who
haue
no
dependance
of
the
Emperour
)
for
that
they
are
not
bound
to
the
keeping
of
the
law
being
penall
.
Princeps
enim
solutus
est
legibus
.
For
the
Prince
is
freed
from
lawes
.
That
is
,
as
the
Grecians
vnderstand
,
from
the
penalty
of
lawes
.
Thirdly
,
the
Emperor
being
no
superior
to
absolute
kings
,
cannot
constraine
them
by
any
law
ciuill
,
nor
punish
them
.
Tertullian
,
Ambrose
,
Gregorius
Turonensis
,
and
others
;
who
write
,
that
a
king
is
inferiour
but
to
God
alone
,
that
is
,
in
temporals
:
that
they
are
not
to
be
punished
by
penall
lawes
,
being
defended
with
the
power
of
their
empire
:
&
,
But
supposing
that
chapter
of
the
Councell
,
whereof
we
spake
before
,
or
rather
of
Innocentius
in
the
Councell
,
were
a
decree
,
what
then
?
doth
it
follow
infallibly
that
it
is
.
de
fide
?
No.
The
most
reuerend
Cardinall
Bellarmine
will
tell
you
,
Clement
.
vnica
de
summa
Trinit.
&
fide
Cath.
Why
then
Sir
,
how
shal
I
know
when
a
decree
is
of
faith
,
and
when
it
is
not
?
Cardinall
Bellarmine
in
the
place
aboue
noted
will
put
you
out
of
doubt
thereof
.
Quando
autem
decretum
proponatur
tanquam
de
side
,
facilè
cognoscitur
ex
verbis
Concilij
;
semper
enim
dicere
solent
,
se
explicare
fidem
Catholicam
vel
haereticos
habendos
qui
contrarium
sentiunt
,
&c.
When
a
decree
is
proposed
as
of
faith
,
it
is
easily
knowne
by
the
words
of
the
Councel
;
for
they
are
alway
accustomed
to
say
,
that
they
explicate
the
Catholike
faith
,
or
,
they
are
to
be
held
for
heretikes
that
think
the
contrarie
;
or
which
is
most
vsuall
,
they
say
Anathema
,
and
exclude
out
of
the
Church
,
those
that
are
of
contrary
opinion
.
And
when
they
haue
none
of
these
,
it
is
not
certaine
that
the
matter
is
of
faith
.
This
he
.
By
which
you
learne
,
&
may
secure
your
conscience
,
that
the
doctrine
of
deposition
of
Princes
,
either
directly
or
indirectly
,
ordinarily
,
or
extraordinarily
,
casually
or
by
consequence
,
was
neuer
in
such
sort
decreed
in
the
Councell
of
Lateran
,
or
any
other
Councell
to
this
day
:
nor
euer
defined
by
any
Pope
ex
cathedra
(
as
some
take
it
)
in
Consistorie
tanquam
res
fidei
formaliter
,
as
a
matter
of
faith
formally
.
If
yet
further
you
desire
to
know
what
Authors
write
,
that
the
Popes
authoritie
in
things
temporall
(
as
deposing
Princes
,
and
disposing
kingdomes
you
take
to
be
)
was
neuer
defined
;
you
may
reade
Cardinall
Allen
against
the
English
Iustice
,
c.
4.
f.
326.
who
saith
,
cap.
Nouit
de
iudicio
notab
.
Bensfildius
de
iure
&
damno
dato
,
c.
7.
and
others
.
Here
it
may
be
you
will
obiect
vnto
me
,
and
say
,
that
Paulus
5.
in
prohibiting
by
his
Breues
the
Oath
of
allegiance
,
seemeth
there
to
define
ex
cathedra
the
Popes
authoritie
in
temporals
,
as
some
of
our
Pastors
since
this
controuersie
teach
vs
;
I
pray
you
let
me
know
your
opinion
,
whether
they
be
definitiue
sentences
or
no.
Beloued
brethren
,
assure
your selues
they
deceiue
you
,
that
so
ignorantly
instruct
you
;
and
while
they
leade
you
into
an
errour
,
they
hazard
your
ouerthrow
.
Those
Breues
are
no
definitions
,
but
rather
admonitions
or
aduertisements
,
as
the
first
,
dated
10.
Kalendas
Octobris
,
1606.
which
hath
:
Propterea
admonemus
vos
,
vt
ab
hoc
at
que
similibus
iuramentis
praestandis
omnino
caueatis
,
&c.
Therefore
we
admonish
you
to
beware
of
taking
this
and
the
like
Oaths
;
affirming
it
withall
to
be
vnlawfull
.
Or
else
precepts
,
(
though
not
obligatorie
ad
mortale
peccatum
)
as
the
second
seemed
to
be
,
dated
10.
Kalend.
Septembris
,
1607.
prohibiting
the
taking
thereof
.
All
which
make
not
a
definition
ex
cathedra
;
and
it
may
wel
be
presumed
,
that
his
Holinesse
neuer
had
any
such
intention
to
set
forth
such
a
decree
.
To
know
when
a
decree
is
de
fide
,
you
may
learne
by
that
I
told
you
a
little
before
out
of
Cardinall
Bellarmine
,
whose
rule
is
well
to
be
considered
.
If
these
Breues
were
definitions
de
fide
ex
cathedra
(
as
some
most
fondly
and
ignorantly
sticke
not
to
auouch
)
some
of
those
clauses
and
interminations
mentioned
by
Cardinal
Bellarmine
had
bene
inserted
;
they
must
haue
bene
generall
,
and
ought
to
bind
all
Christian
people
as
well
as
English
Catholickes
:
for
what
is
faith
in
one
countrey
,
ought
to
be
such
through
the
world
,
and
to
be
agreed
vpon
among
learned
men
without
controuersie
.
But
these
,
being
directed
to
one
particular
nation
,
and
for
this
one
particular
cause
of
the
Oath
of
allegiance
,
can
be
no
decree
ex
cathedra
,
but
rather
priuate
exhortatory
letters
,
no
precepts
,
as
a
late
writer
affirmeth
them
to
be
:
Priuatis
literis
Catholicos
monuit
Pontifex
(
saith
Eudaemon
)
iuramentum
id
suscipi
per
diuinam
legem
non
licere
,
proinde
quiduis
potius
paterentur
.
The
Pope
admonished
Catholickes
in
his
priuate
letters
(
saith
Eudaemon
a
Iesuite
)
that
it
was
not
lawful
by
the
law
of
God
to
take
that
Oath
,
therefore
they
should
rather
suffer
any
thing
.
Which
may
be
of
little
force
,
and
not
bind
,
specially
if
they
were
procured
by
sinister
meanes
,
as
by
surreption
,
wrong
information
,
and
so
forth
,
as
with
great
reason
it
may
be
presumed
these
were
,
by
a
person
more
turbulent
then
was
fitting
for
one
of
his
function
and
vocation
,
whose
merit
haply
might
haue
bene
greater
by
deuout
saying
one
paire
of
beades
,
then
was
by
his
labours
and
trauailes
with
his
Holinesse
to
kindle
quenched
coales
,
as
most
probably
he
did
in
playing
the
soliciter
,
and
procuring
those
Breues
;
whereby
he
hath
brought
all
in
brandlement
,
set
no
small
contention
and
diuision
among
brethren
and
friends
,
and
raised
a
tempestuous
sea
of
calamities
and
troubles
,
where
a
happie
calme
of
peace
and
quietnesse
was
not
vnlike
to
be
:
for
which
God
pardon
his
soule
.
Moreouer
,
some
good
Authors
not
only
doubt
whether
the
Pope
alone
may
determine
or
define
matters
of
faith
,
but
plainely
seeme
to
say
,
such
a
determination
doth
not
bind
;
and
so
he
cannot
without
a
generall
Council
.
Determinatio
solius
Papae
(
saith
Gerson
)
in
his
quae
sunt
fidei
,
Petrus
de
Alliaco
sometime
Cardinall
of
Cambray
,
in
his
treatise
of
the
reformation
of
the
Church
of
Rome
,
offered
to
the
Councell
of
Constance
begun
an.
1414.
writeth
in
this
sort
,
as
appeareth
in
M.
Blackwels
large
examination
.
dist.
super
cap.
Anastasius
,
Well
,
grant
they
are
no
definitions
,
yet
it
cannot
be
denied
,
but
that
therein
his
Holinesse
hath
declared
,
many
things
to
be
contained
in
the
Oath
against
faith
,
and
the
health
of
soules
,
and
thereupon
prohibited
all
Catholickes
to
take
the
same
;
whose
commandement
(
if
any
other
)
is
to
be
obeyed
,
by
S.
Pauls
doctrine
:
Obedite
Praepositis
vestris
,
&
subiacete
eis
:
re
leuissima
,
is
always
a
mortall
sinne
.
But
it
is
not
so
in
this
our
case
,
it
is
not
all
one
we
know
,
nolle
obedire
,
and
non
obedire
:
conscience
setled
on
good
grounds
,
is
the
onely
motiue
to
such
as
take
it
,
not
to
obey
,
beleeuing
it
to
be
most
lawfull
.
That
his
Holinesse
hath
affirmed
in
genere
,
as
his
opinion
,
many
things
to
be
contained
in
the
Oath
repugnant
to
faith
and
health
of
soules
,
is
manifest
in
the
Breues
;
yet
because
he
hath
not
Specified
any
one
particular
clause
(
which
was
much
desired
)
nor
Father
Parsons
in
his
Catholicke
letter
,
nor
Cardinall
Bellarmine
in
Tortus
,
or
other
booke
of
his
,
haue
explicated
or
cleared
the
Popes
meaning
,
what
they
be
,
nor
any
other
writers
that
haue
handled
this
matter
,
and
written
in
defence
of
them
(
as
doubtlesse
they
would
haue
done
,
if
they
could
tell
which
were
against
faith
)
his
Holinesse
(
in
my
iudgement
)
cannot
iustly
condemne
such
of
a
contempt
,
as
with
reason
and
vpon
good
grounds
hold
the
contrary
:
who
are
not
bound
to
alter
their
opinions
vpon
any
such
assertion
of
any
priuate
Doctor
,
vnlesse
their
vnderstanding
be
first
conuinced
,
either
by
good
reason
,
or
authorities
of
Scriptures
,
Fathers
,
or
some
generall
Councell
.
If
any
man
be
scandalized
,
and
please
to
carpe
hereat
as
at
strange
doctrine
,
let
him
reade
the
famous
and
learned
S.
Tho.
More
in
his
Epistle
to
D.
Wilson
,
Thomas
More
it
is
cleare
,
that
the
Popes
opinion
of
the
Oath
,
though
it
may
seeme
to
some
,
to
be
a
verie
good
occasion
to
moue
men
not
to
take
it
,
yet
it
is
not
sufficient
to
compell
them
to
conforme
their
mind
and
conscience
vnto
his
;
when
as
they
that
haue
taken
it
,
and
also
many
others
both
vertuous
and
learned
,
are
of
contrarie
opinion
,
nothing
to
be
contained
in
that
Oath
against
or
repugnant
to
faith
;
nor
neuer
hath
this
point
in
controuersie
bene
yet
defined
.
Will
you
say
then
that
the
Pope
hath
erred
in
setting
forth
this
his
opinion
and
prohibition
?
No
,
I
dare
not
presume
to
affirme
that
therein
he
hath
erred
,
for
the
reuerence
and
honor
I
beare
to
the
Sea
Apostolick
,
nor
take
vpon
me
to
be
iudge
ouer
him
,
Qui
parem
super
terram
non
habet
,
to
vse
Saint
Bernards
words
;
qui
à
nemine
iudicatur
,
that
is
not
to
be
iudged
by
any
man
:
absit
hoc
à
me
,
let
such
temeritie
be
farre
from
me
,
the
least
in
Gods
house
.
But
when
in
matters
of
fact
,
he
proceedeth
by
information
of
others
,
(
as
in
this
our
case
of
the
Oath
he
hath
)
I
trust
it
is
no
temeritie
,
or
any
sin
at
all
,
to
say
that
he
may
erre
;
yea
and
sometimes
by
false
suggestions
or
wrong
informations
,
he
hath
erred
in
Rome
it selfe
.
And
which
is
more
,
Councels
also
in
facts
,
or
particular
iudgements
may
erre
,
as
Cardinall
Bellarmine
noteth
.
In
Scriptura
(
saith
he
)
nullus
potest
esse
error
,
It
seemeth
also
not
to
be
any
hereticall
doctrine
to
hold
,
that
not
onely
in
matters
of
fact
,
but
likewise
in
faith
the
Pope
alone
without
a
Councell
may
erre
,
for
that
he
is
no
God
,
but
a
man
subiect
to
errors
;
to
whom
as
he
is
Peters
successor
,
Christ
neuer
so
promised
the
assistance
of
the
holy
Ghost
,
that
he
in
person
should
not
erre
,
but
to
Peter
together
with
the
Apostles
,
assembled
at
his
sermon
before
his
passion
,
who
represented
the
whole
body
of
the
Church
,
as
appeareth
by
the
words
of
our
Sauiour
in
Saint
Iohns
Gospell
:
Paraclitus
autem
Spiritus
sanctus
,
docebit
vos
omnem
veritatem
.
And
when
he
shall
come
,
the
Spirit
of
truth
,
he
will
teach
you
all
truth
.
In
all
these
places
is
manifest
that
Christ
spake
alway
in
the
plurall
number
,
that
the
holy
Ghost
the
Comforter
,
should
remaine
and
be
in
his
Church
,
and
should
teach
his
Church
all
truth
,
and
not
any
one
of
his
Apostles
successors
in
particular
.
This
special
priuiledge
of
not
erring
in
matters
of
faith
,
was
reserued
for
his
deare
spouse
the
Catholike
Church
alone
,
as
appeareth
euident
likewise
in
Saint
Matthewes
Gospell
:
Tu
es
Petrus
,
Alphonsus
de
Castro
,
a
great
learned
man
,
and
an
earnest
defender
of
this
Church
against
heresies
and
heretikes
,
blusheth
not
to
write
plainely
that
,
Omnis
homo
errare
potest
in
fide
,
sicut
circa
propriam
materiam
:
The
cause
why
the
Pope
prohibited
Catholickes
to
take
the
Oath
of
allegiance
as
it
lieth
,
may
seeme
to
haue
bene
,
for
that
in
his
opinion
he
was
perswaded
many
things
to
be
contained
therein
repugnant
to
faith
.
Which
opinion
supposed
true
,
no
man
indeede
can
take
it
without
perill
of
damnation
;
because
euery
Christian
is
bound
vsque
ad
effusionem
sanguinis
inclusiue
,
to
professe
and
maintaine
all
points
of
faith
,
when
occasion
of
persecution
shall
be
offered
,
against
heretickes
,
Iewes
,
Turkes
,
or
what
infidels
soeuer
,
according
to
the
doctrine
of
our
Sauiour
:
non
potest
meus
esse
discipulus
.
And
then
were
it
malum
,
non
quia
prohibitum
,
verùm
ex
se
,
to
take
such
an
oath
.
But
till
it
appeare
more
cleare
,
and
be
more
substantially
proued
then
hitherto
hath
bene
by
any
,
that
some
point
therein
contained
,
is
manifestly
against
faith
,
&
what
that
point
is
;
I
cannot
see
why
any
man
should
forthwith
vpon
a
bare
commandement
,
though
of
the
supreme
Pastor
,
hazard
his
life
in
perpetuall
bonds
,
with
losse
of
all
that
he
hath
,
and
vtter
ruine
of
his
dearest
wife
and
children
.
For
his
priuate
will
,
subiect
to
error
,
can
be
no
infallible
rule
of
mans
actions
,
but
the
will
of
God
,
which
is
alway
right
:
and
hereupon
a
man
may
in
case
be
disobeied
,
be
he
Prince
or
Prelate
,
but
the
most
righteous
God
neuer
.
For
that
the
commandement
of
God
is
alway
iust
,
wherein
can
be
no
error
,
S.
Thomas
.
But
an
earthly
King
,
Prince
or
Prelate
,
nisi
fortè
per
accidens
(
as
S.
Thomas
noteth
)
propter
vitandum
scandalum
vel
periculum
:
vnlesse
haply
accidentally
,
for
auoiding
scandall
or
danger
.
That
some
Kings
and
secular
Princes
haue
vsurped
domination
,
and
commanded
iniustly
,
no
man
I
thinke
will
doubt
,
and
our
domesticke
aduersaries
will
easily
grant
:
but
to
say
that
the
Prince
of
Prelates
,
the
Pope
,
Peters
successor
should
erre
in
commanding
,
or
command
that
which
is
iniust
(
guarda
la
gamba
,
take
heed
)
some
nicely
precise
,
pure
and
rigid
,
if
not
simple
and
foolish
people
,
audito
verbo
hoc
scandalizabuntur
,
no
lesse
then
the
Pharisees
were
scandalized
at
the
doctrine
of
our
blessed
Sauiour
,
as
we
reade
in
S.
Mathewes
Gospell
:
When
Sixtus
Quintus
,
otherwise
a
prudent
Prince
and
learned
Pastor
,
commanded
a
boy
of
fourteene
yeares
of
age
to
be
hanged
in
Rome
,
for
a
fault
which
in
many
mens
iudgements
deserued
not
death
,
but
rather
whipping
,
or
some
such
punishment
;
and
being
in
all
humility
told
by
the
Iudge
,
that
by
the
ciuill
lawes
he
was
not
to
be
executed
till
he
came
to
the
age
of
16
:
he
answered
,
Then
I
will
giue
him
two
of
my
yeares
.
Whereupon
the
poore
lad
,
contrarie
to
law
,
ended
his
life
in
port
hast
in
a
halter
.
Whether
this
were
a
iust
sentence
or
iniust
,
I
will
not
say
;
it
seemed
at
his
departure
out
of
this
life
,
to
be
scored
among
his
misdeeds
:
for
being
in
extremis
,
one
like
in
habit
to
S.
Francis
appeared
to
him
,
who
had
appeared
long
before
,
&
foretold
al
his
fortunate
risings
to
honor
,
and
now
warned
him
to
prepare
to
die
,
for
his
time
was
come
.
Hereat
Sixtus
appalled
,
said
:
Diddest
thou
not
promise
me
that
I
should
reigne
one
lustre
and
halfe
?
(
a
lustre
is
the
space
of
fiue
yeares
.
)
Yes
;
and
now
it
is
in
maner
expired
(
he
had
then
reigned
fiue
yeares
,
foure
moneths
,
and
three
daies
)
;
for
if
you
remember
,
you
gaue
a
boy
two
yeares
,
to
hang
him
.
This
I
heard
constantly
reported
by
manie
in
Rome
presently
vpon
his
death
.
But
who
this
was
that
appeared
,
S.
Francis
,
or
some
other
transfigured
in
his
habite
,
it
was
not
knowne
,
and
I
leaue
to
the
consideration
of
men
to
thinke
what
they
list
.
Likewise
it
happened
,
that
in
his
time
a
Clergie
man
,
nephew
vnto
old
Martinus
Nauarrus
the
great
Canonist
,
coming
into
S.
Peters
Church
(
doubtlesse
with
intent
to
pray
)
found
standing
against
a
pillar
by
our
Ladies
altar
a
pilgrims
staffe
,
wherewith
he
strake
the
Iudge
of
the
Suitzers
,
being
on
his
knees
at
his
praiers
before
the
crucifixe
altar
,
and
brake
his
head
so
,
as
the
bloud
ran
about
his
eares
,
and
fell
on
the
pauement
;
whereby
the
Church
being
profaned
,
forthwith
all
Masses
and
other
diuine
seruice
ceassed
for
a
time
,
(
I
speake
what
I
know
,
being
then
oculatus
testis
:
)
incontinently
the
partie
fled
toward
the
new
Church
,
but
pursued
by
certaine
Suitzers
attending
on
the
said
Iudge
,
was
apprehended
;
and
the
Pope
then
sitting
in
Consistorie
,
aduertised
of
the
fact
,
who
commanded
a
ghostly
father
to
be
prouided
for
him
,
(
religiously
and
well
done
for
safetie
of
his
soule
)
and
that
he
should
not
hope
for
life
,
but
prepare
to
die
out
of
hand
,
(
summum
ius
)
for
he
would
not
dine
till
the
offender
were
hanged
.
A
hard
sentence
of
the
supreme
Pastor
.
Haste
here
made
waste
of
bloud
.
Would
God
he
had
well
considered
S.
Ambrose
his
penance
enioyned
Theodosius
the
Emperour
,
and
his
humble
acceptation
thereof
,
viz.
not
to
punish
any
malefactor
to
death
for
a
moneths
space
after
the
crime
committed
;
then
haply
his
wrath
and
indignation
might
haue
bene
pacified
,
and
the
offenders
life
saued
.
Incontinently
a
gallowes
was
set
vp
before
the
Suitzers
gate
,
and
the
Spanish
gentleman
brought
to
execution
within
three
houres
after
the
blow
giuen
,
the
Pope
standing
in
a
gallerie
of
his
pallace
(
Consistorie
being
ended
)
to
see
him
coming
,
as
was
most
certainly
reported
vnto
me
then
lying
in
the
pallace
,
by
such
as
had
reason
to
know
it
:
and
would
not
be
pacified
or
intreated
for
his
life
,
neither
by
the
Spanish
Ambassadour
,
who
posted
to
the
Court
to
that
end
,
though
in
vaine
,
for
audience
would
not
be
granted
,
nor
by
any
other
;
howbeit
his
seruant
the
Suitzer
,
in
short
space
after
recouered
,
and
liued
diuers
yeares
after
that
to
my
knowledge
.
How
〈◊〉
these
commandements
were
,
I
referre
to
the
readers
iudgement
;
and
whether
they
sauoured
not
more
of
a
passionate
secular
Prince
,
then
of
a
milde
spirituall
Pastor
.
Moreouer
,
the
said
Pope
hauing
created
Cardinall
the
Deane
of
Toledo
,
Mendoza
by
name
,
a
verie
noble
and
worthie
gentleman
,
a
comely
and
courteous
Prelate
,
and
well
beloued
of
many
;
dealt
often
with
the
said
Cardinall
to
resigne
his
Deanrie
into
his
hands
,
by
reason
of
the
indignitie
he
should
be
driuen
into
,
if
at
any
time
after
,
he
were
to
reside
in
his
Deanrie
according
to
order
,
by
taking
inferior
place
in
the
Church
to
the
Bishop
of
the
Diocesse
,
being
no
Cardinall
;
which
was
a
thing
he
would
not
consent
vnto
,
saying
,
they
were
incompatibilia
,
Deane
and
Cardinall
in
one
person
.
The
Cardinall
vnwilling
to
lose
so
great
reuenewes
by
making
such
a
resignation
,
thought
it
no
sinne
therein
not
to
yeeld
to
his
Holinesse
.
Pope
Sixtus
notwithstanding
out
of
his
absolute
authoritie
volens
nolens
depriued
him
of
his
Deanry
,
&
bestowed
it
on
another
Spaniard
,
who
after
Sixtus
death
,
plaied
least
in
sight
,
for
feare
what
might
befall
him
by
some
of
the
Cardinall
his
friends
for
accepting
or
seeking
it
.
And
the
Pope
to
make
his
donation
valid
,
sent
Monsignore
Burghesius
Auditor
di
camera
,
(
who
sitteth
now
in
Peters
chaire
)
with
straight
commandement
vnto
Cardinall
Mendoza
,
either
forthwith
to
send
the
writings
of
his
Deanrie
,
or
else
to
go
immediatly
with
the
said
Prelate
to
the
Castle
.
The
Cardinall
hereat
sore
perplexed
and
straightned
on
euerie
side
,
making
choice
of
the
lesse
euill
,
chose
rather
quietly
,
though
much
against
his
liking
,
to
send
his
writings
,
and
be
depriued
of
his
Ecclesiasticall
liuing
,
then
bereaued
of
his
temporall
life
in
the
castle
of
S.
Angelo
;
whence
is
hard
getting
foorth
for
any
that
shall
enter
therein
.
Many
hereat
muttered
and
murmured
,
iudging
the
commandement
to
sauour
of
great
iniustice
.
After
this
,
Pope
Clement
in
the
beginning
of
his
reigne
,
with
more
haste
than
good
speed
,
resembling
likewise
rather
a
passionate
Prince
then
a
meek
Pastor
,
gaue
order
or
commandement
that
a
certain
gentleman
of
Cardinall
Farnesius
apprehended
on
Saturday
before
Palmsunday
,
should
be
executed
the
wednesday
following
,
being
the
feast
of
the
Annunciation
of
the
blessed
virgine
Marie
,
and
in
the
holy
weeke
,
against
all
clement
Christian
customes
and
good
order
,
which
spare
to
execute
any
malefactor
on
such
times
:
&
would
not
hearken
to
any
other
information
then
that
of
the
Gouernour
,
the
gentlemans
knowne
aduersarie
,
no
not
of
the
Cardinall
,
who
hearing
thereof
,
with
all
speed
posted
from
Grotta
ferrata
toward
his
Holinesse
at
Rome
,
for
his
seruants
life
:
albeit
in
vaine
,
for
he
was
inexorable
,
and
audience
would
not
be
granted
him
,
till
the
poore
gentleman
had
lost
his
head
;
whereupon
the
Cardinall
being
offended
,
departed
,
and
refused
to
come
to
the
Court
for
the
space
of
a
moneth
after
.
Was
this
apprehension
and
execution
for
any
hainous
crime
trow
ye
?
Thus
stood
the
case
.
Certaine
Sbirri
or
Sergeants
,
were
sent
from
the
Gouernour
to
the
pallace
of
Cardinall
Farnesius
(
he
being
absent
twelue
miles
off
,
at
Grotta
ferrata
)
to
apprehend
some
other
of
his
familie
of
baser
condition
,
who
finding
the
partie
in
the
open
Court
together
with
one
of
his
fellowes
,
they
laide
hands
on
him
:
the
partie
and
his
fellow
,
and
the
two
Sbirri
striuing
and
strugling
each
with
other
,
an
English
mastife
dogge
,
whereof
the
Cardinall
made
great
reckoning
,
fell
on
the
Catchpols
of
himselfe
,
and
the
meane
while
they
gat
out
of
their
hands
.
The
sayd
gentleman
seing
this
stir
,
came
to
them
,
and
demanded
how
they
durst
be
so
bold
to
make
such
an
attempt
in
that
place
,
and
whether
they
knew
where
they
were
,
and
in
whose
house
,
which
(
being
priuiledged
as
a
sanctuarie
)
ought
better
to
be
respected
of
such
as
they
were
,
and
such
like
words
.
The
Sbirri
departed
with
complaint
to
the
Gouernour
,
who
hasteneth
to
the
Pope
,
and
informeth
him
in
such
sort
,
as
the
gentleman
by
his
commandement
was
presently
taken
,
and
executed
as
is
aboue
said
:
and
so
should
the
dog
bene
hanged
too
if
he
could
haue
bene
found
,
but
he
was
secretly
conueyed
away
.
And
this
loe
was
the
crime
for
which
he
lost
his
life
,
as
was
bruited
and
knowne
through
all
the
citie
,
and
was
besides
told
me
by
such
of
the
family
as
had
reason
not
to
be
ignorant
of
the
businesse
:
at
which
fact
many
grudging
said
,
The
Pope
might
more
fitlie
haue
bin
called
Leo
then
Clement
.
Well
,
if
for
relating
these
truths
any
man
be
offended
,
let
him
blame
certaine
silie
soules
whose
fond
importunitie
hath
vrged
me
thereto
,
for
that
they
thinke
,
and
will
sometime
say
,
that
the
Pope
his
actions
are
irreprehensible
,
he
cannot
commit
a
mortall
sinne
,
nor
command
vniustly
;
as
if
he
were
more
then
a
mortall
man
,
halfe
a
God
,
or
so
confirmed
in
grace
that
he
could
no
way
erre
,
as
was
the
Mother
of
God
.
But
the
more
prudent
sort
will
easily
grant
that
he
is
a
man
,
subiect
to
humane
infirmities
,
and
not
so
confirmed
in
grace
as
that
he
cannot
erre
in
his
morall
actions
;
that
is
a
priuiledge
they
know
rather
proper
to
the
Mother
of
God
,
then
common
to
Christs
Vicars
,
which
(
if
I
be
not
deceiued
)
was
neuer
yet
granted
to
any
of
them
.
Marie
some
of
these
,
prudentes
apud
semetipsos
,
dare
boldlie
auouch
,
that
if
Peters
successour
shal
at
any
time
excommunicate
a
Prince
fallen
into
schisme
,
heresie
or
apostacie
,
or
other
crime
adiudged
by
him
to
deserue
so
to
be
censured
,
and
thereupon
depriueth
him
of
his
Regall
scepter
,
deposeth
him
of
all
temporall
dominion
,
and
disposeth
of
his
territories
to
some
other
whom
he
shall
iudge
better
to
deserue
the
same
;
or
authoriseth
subiects
to
raise
tumults
and
take
armes
against
such
a
one
,
and
absolueth
them
of
their
fidelitie
and
natural
allegiance
,
or
inciteth
other
neighbour
Kings
and
Princes
by
mightie
power
,
to
inuade
his
dominions
,
or
finallie
whatsoeuer
he
command
in
this
or
the
like
sort
,
they
are
bound
forthwith
to
obey
him
and
his
sentence
,
what
perill
soeuer
may
fall
vnto
them
for
it
;
though
by
so
doing
they
are
to
lose
their
liues
who
(
as
they
imprudently
thinke
)
hath
in
such
a
case
so
supreme
authoritie
ouer
him
as
exceedeth
all
limits
,
&
is
so
directed
by
the
holy
Ghost
that
he
cannot
command
iniustly
:
so
omne
nimium
vertitur
in
vitium
,
this
loe
is
the
prudence
of
some
imprudent
Catholickes
,
who
headlonglie
without
due
consideration
runne
on
themselues
,
and
animate
others
to
run
through
ouer
blind
obedience
to
their
vtter
destruction
;
but
this
point
of
obedience
resteth
now
to
be
more
largely
discussed
.
It
cannot
be
denied
but
that
obedience
is
a
morall
vertue
(
whereas
it
is
a
part
of
iustice
,
whose
office
is
to
render
to
euery
one
that
which
is
his
:
)
the
speciall
obiect
of
which
is
the
secret
or
expresse
precept
of
the
superiour
,
to
whom
euery
inferiour
,
both
by
the
law
and
ordinance
of
God
and
nature
,
ought
in
all
things
lawfull
,
not
to
be
refractarie
,
but
subiect
&
obedient
.
Yet
it
may
so
happen
againe
,
that
for
two
respects
a
subiect
or
inferiour
may
not
be
bound
alway
to
obey
his
superiour
:
the
one
is
by
reason
of
the
precept
of
a
higher
power
commanding
contrary
,
as
vpon
that
of
S.
Paul
,
Qui
potestati
resistunt
,
ipsi
sibi
damnationem
acquirunt
:
Here
if
any
obiect
S.
Paul
,
teaching
children
and
seruants
to
obey
their
parents
and
maisters
in
all
they
command
:
Filij
obedite
parentibus
per
omnia
:
and
,
Serui
obedite
per
omnia
dominis
carnalibus
:
children
,
obey
your
parents
in
all
things
;
&
,
seruants
,
obey
in
all
things
your
carnall
maisters
:
therefore
the
Pope
is
to
be
obeyed
in
all
things
.
I
answer
them
,
that
it
is
to
be
vnderstood
,
in
all
things
that
appertaine
to
the
right
of
parents
&
maisters
,
and
as
farre
as
they
haue
power
to
command
;
as
maisters
their
seruants
in
seruile
things
,
plenit
udinem
potestatis
in
Ecclesia
,
iustly
command
any
thing
wherein
he
hath
no
power
,
nor
any
persons
which
are
not
subiect
vnto
him
:
for
that
none
is
to
be
reputed
a
superior
,
And
this
is
the
obedience
wherewith
may
(
alas
)
in
these
our
angerous
dayes
seeme
so
deeply
possessed
,
(
dangerous
I
say
)
for
that
within
such
obedience
(
latet
anguis
in
herba
)
lyeth
hidden
a
mystery
of
mischiefe
,
and
which
is
so
highly
by
diuerse
recommended
to
their
auditours
who
sticke
not
boldly
to
say
,
that
by
obeying
Pastors
and
Praelats
,
and
the
supreme
Pastor
among
the
rest
,
he
cannot
sin
,
but
by
refusing
to
obey
,
he
may
sinne
;
therefore
it
is
best
and
securest
alway
to
obey
whatsoeuer
is
by
them
commanded
,
alledging
S.
Paul
:
And
euen
as
God
hath
ordeined
and
concluded
the
waters
and
maine
sea
within
certaine
limits
,
which
the
may
not
passe
,
but
must
breake
their
raging
waues
where
they
are
appointed
,
as
is
in
holy
Writ
:
Legem
ponebat
aquis
,
vsque
huc
venies
,
&
non
procedes
amplius
,
&
hic
confringes
tumentes
fluctus
tuos
.
And
I
said
(
saith
God
)
hitherto
thou
shalt
come
,
&
thou
shalt
proceed
no
further
,
and
here
thou
shalt
breake
thy
swelling
sources
.
So
likewise
his
omnipotent
wisdome
,
haply
to
auoide
all
confusion
and
other
mischiefes
,
which
might
arise
by
intermedling
with
each
others
power
,
hath
appointed
them
their
seuerall
and
distinct
ends
,
their
limits
&
bounds
,
which
they
may
not
passe
,
not
inuade
each
others
empire
:
Ioannes
Driedo
,
affirming
this
distinction
to
be
de
iure
diuino
.
Moreouer
this
distinction
of
these
two
great
powers
,
that
ancient
and
renowmed
Hosius
Bishop
of
Corduba
writing
to
Constantius
the
Arrian
Emperour
most
manifestly
sheweth
:
Tibi
Deus
imperium
commisit
,
Duo
sunt
(
inquit
)
Imperator
Auguste
,
Nauarre
in
Relect.
cap.
Nouit
do
iudic
.
nu.
90.
If
then
the
one
command
any
thing
which
appertaineth
not
to
his
power
,
or
wherein
he
is
not
superiour
,
it
is
a
generall
rule
(
as
Cardinall
Tolet
noteth
)
that
such
a
one
is
not
of
dutie
to
be
obeyed
:
Innocentius
cap.
Inquisitioni
de
sent.
excom.
Whereupon
,
if
the
Pope
should
(
in
virtute
obedientiae
)
command
any
man
to
giue
away
his
vineyard
or
house
,
or
sell
his
patrimonie
(
as
Bellocchio
cupbearer
to
Sixtus
5.
would
haue
had
the
Pope
by
his
Breue
to
command
a
subiect
of
his
to
do
,
because
the
poore
mans
land
lay
commodiously
for
him
,
and
pleased
him
(
Naboths
case
:
)
which
his
Holinesse
refused
to
do
,
answering
,
he
could
not
,
he
might
do
no
man
wrong
,
)
or
a
cleargie
man
to
resigne
his
benefice
with
cure
to
some
vnworthy
person
,
which
is
against
a
diuine
precept
,
he
is
not
to
be
obeyed
,
as
the
same
author
affirmeth
in
the
chapter
aforesaid
.
And
alledgeth
Panorm.
in
cap.
Inquisitioni
de
sent.
excom.
and
Io.
Andr.
c.
Cum
à
Deo
de
rescript
.
Much
lesse
is
any
de
restit
.
spol
.
lit
.
Here
may
be
noted
,
that
the
Pope
may
hold
one
opinion
,
and
an
inferiour
may
hold
the
contrarie
,
and
more
true
,
without
sinne
.
Yea
and
a
Bishop
,
in
case
the
Pope
should
command
him
to
be
absent
from
his
residence
without
some
necessitie
,
he
is
not
bound
to
obey
;
because
(
saith
Tolet
)
cum
absque
causa
rationabili
aliquid
praecipitur
,
If
I
shew
you
by
the
authoritie
of
the
Sea
Apostolicke
,
that
his
Holines
,
who
sitteth
now
at
the
sterne
,
Paulus
Quintus
,
forbidding
all
Catholickes
to
take
the
Oath
of
allegiance
,
is
not
therein
to
be
obeyed
,
I
trust
you
will
require
no
other
testimonie
;
but
beleeue
it
to
be
lawfull
,
and
resolue
not
to
hazard
your
estates
for
refusing
it
hereafter
.
Marke
then
what
a
learned
Cardinal
writeth
of
Innocentius
3.
Pope
:
Eleganter
dicit
Innocentius
de
sent.
excom.
cap.
Inquisitioni
,
Now
tell
me
,
I
pray
you
,
or
let
our
domesticke
aduersaries
,
or
such
as
are
inwardly
perswaded
,
that
the
Pope
cannot
,
by
any
authoritie
deriued
from
Christ
,
dethrone
Kings
directly
or
indirectly
(
howbeit
forsooth
in
policie
refuse
to
take
the
Oath
,
and
discharge
their
dutie
to
Caesar
,
for
feare
of
losing
friends
and
commodities
)
nor
dispossesse
any
priuate
man
of
his
temporals
,
who
is
not
his
subiect
(
of
which
sort
there
are
many
:
)
let
them
I
say
,
or
any
one
of
them
tell
me
,
whether
by
disobeying
the
Kings
highnesse
,
and
obeying
the
Pope
in
this
case
of
the
Oath
,
the
Catholick
Church
in
England
is
not
like
to
be
greatly
afflicted
,
the
memorie
of
the
Gun-powder
treason
reuiued
,
the
Catholickes
miseries
aggrauated
,
the
heate
of
persecution
continued
and
increased
,
whole
families
vtterly
ruined
,
propagation
of
faith
hindered
,
many
soules
lost
,
and
a
thousand
euils
like
to
follow
,
with
manie
scandals
to
the
State
and
all
the
Realme
,
by
reason
of
obeying
his
Holinesse
Breues
,
if
our
most
clement
Prince
with
rigour
vpon
this
their
indiscreete
obedience
,
prosecute
his
law
,
made
for
the
securitie
of
him
and
his
posteritie
?
The
authoritie
aforesaid
being
of
a
Pope
(
as
that
Author
affirmeth
)
censureth
such
a
one
to
offend
(
note
well
)
in
obeying
;
whom
?
the
Pope
:
when
as
he
is
bound
to
beware
before
hand
,
or
preuent
such
future
euils
or
dangers
.
Then
ought
not
all
Catholickes
and
good
subiects
doe
what
in
them
lieth
to
preuent
the
manifold
euils
that
hang
ouer
their
heads
,
by
satisfying
the
Magistrate
,
and
refusing
to
obey
such
a
precept
as
is
the
only
cause
thereof
,
(
for
had
no
prohibion
come
from
Rome
,
few
or
none
had
stood
against
the
Oath
)
especially
when
as
nothing
hath
bene
yet
proued
by
any
that
haue
written
of
this
subiect
,
since
the
coming
of
the
Breues
foure
yea
fiue
yeares
agone
and
more
,
to
be
contained
in
the
Oath
against
faith
?
Syluester
likewise
alledging
Panormitane
,
agreeable
to
the
former
authoritic
,
latae
sententiae
.
Nec
est
(
saith
he
)
ei
obediendum
,
si
ex
obedientia
praesumeretur
status
Ecclesiae
perturbandus
vehementer
,
vel
aliud
malum
aut
scandalum
fut
urum
,
etiam
si
praeciperetur
sub
poena
excommunicationis
latae
sent
entiae
.
Vt
notat
idem
in
cap.
Si
quando
.
&
in
cap.
Nulli
superiori
praecipienti
aliquid
,
&c.
No
superiour
commanding
any
thing
whereby
scandall
or
any
notable
detriment
of
others
do
follow
,
is
to
be
obeyed
in
such
a
precept
.
So
say
Panorm.
and
Syluester
ver.
obed.
.
§.
5.
where
they
say
,
that
in
this
case
we
are
not
to
obey
,
although
the
superiour
command
vnder
paine
of
excommunication
:
for
it
bindeth
not
quando
malè
imponitur
,
when
it
is
iniustly
imposed
.
Emmanuel
Sa
likewise
:
Obediendum
non
est
cum
creditur
inde
malum
oriturum
:
vt
obstruatur
os
loquentium
iniqua
,
to
flop
the
mouth
of
standerous
tongues
;
and
to
answer
a
fond
,
or
rather
strong
argument
,
as
some
thinke
and
say
,
that
in
dubijs
(
as
is
the
Popes
power
of
deposing
Princes
,
in
their
opinions
)
we
are
to
haue
recourse
to
the
Sea
of
.
Peter
for
solution
,
and
there
to
learne
what
is
truth
to
be
embraced
,
what
is
errour
to
be
auoided
.
Yea
,
what
is
there
decided
,
the
Church
is
bound
to
beleeue
,
though
it
be
that
vertue
is
euill
,
and
vice
good
;
as
Cardinal
Bellarmine
formerly
hath
taught
(
strange
doctrine
;
Nolite
iudicare
,
&
non
iudicabimini
:
nolite
condemnare
,
&
non
condemnabimini
.
And
what
S.
Thomas
teacheth
:
Ecclesia
non
debet
praesumere
de
alique
peccatum
,
quia
praeceptum
Papae
est
,
because
it
is
the
precept
of
the
Pope
:
but
by
reason
of
the
infinite
difference
betweene
the
commanders
and
the
commandements
,
we
must
craue
pardon
if
we
say
,
Et
si
solum
fiat
,
non
sufficit
:
if
in
this
case
of
the
Oath
,
there
be
but
his
bare
precept
,
it
is
not
sufficient
.
Touching
the
other
point
,
I
must
needes
confesse
that
in
obscurities
,
and
doubtfull
questions
,
and
difficulties
in
the
Law
of
Christ
,
all
Christians
are
to
repaire
to
him
that
sitteth
in
Peters
chaire
for
the
light
of
interpretation
and
true
solution
thereof
:
as
S.
Hierome
did
to
Pope
Damasus
,
Iohn
Chrysostome
to
Innocentius
,
If
it
must
be
granted
that
Christians
by
the
law
of
God
are
strictly
bound
to
obey
all
iust
determinatiue
sentences
and
decrees
that
proceed
from
the
Sea
Apostolicke
,
being
the
highest
spirituall
tribunall
in
Gods
Church
;
why
must
it
not
likewise
be
granted
that
subiects
,
as
wel
Clercks
as
laicks
,
are
by
the
same
law
no
lesse
bound
in
foro
conscientiae
to
be
obedient
to
the
King
and
his
iust
lawes
,
the
chiefest
tribunall
in
the
common
wealth
?
This
(
I
thinke
)
no
Christian
wil
deny
,
as
being
most
cleare
and
euident
in
holy
Scriptures
,
taught
,
and
practised
by
all
ancient
Fathers
and
holy
Saints
.
I
confesse
(
you
will
say
)
that
humane
iust
lawes
haue
their
efficacie
of
binding
all
subiects
to
obey
in
the
Court
of
conscience
,
&
legum
conditores
iusta
decernunt
.
By
me
(
saith
God
)
Kings
do
reigne
,
and
Law-makers
decree
iust
things
.
But
whether
this
law
of
the
Oath
(
which
you
aime
at
)
be
such
,
some
make
doubt
;
for
that
Cardinall
Bellarmine
in
Tortus
,
and
father
Parsons
in
his
Catholicke
letter
affirme
,
many
things
to
be
contained
therein
against
the
spirituall
primacie
of
the
chiefe
Pastor
,
and
his
authoritie
of
binding
and
loosing
:
and
concerning
the
limitation
(
to
vse
father
Parsons
owne
words
)
of
his
Holinesse
authoritie
,
to
wit
,
what
he
cannot
do
towards
his
Maiestie
,
or
his
successors
in
anie
case
whatsoeuer
.
Moreouer
,
besides
promise
of
ciuill
and
temporall
obedience
in
the
Oath
,
other
things
are
interlaced
and
mixt
therewith
,
which
do
detract
from
the
spirituall
authoritie
of
the
highest
Pastor
,
at
least
wise
indierectly
,
saith
he
.
Therfore
this
law
is
iniust
,
as
being
preiudiciall
to
the
law
of
God
and
holy
Church
.
Some
I
know
will
be
carping
at
me
for
affirming
father
Parsons
to
be
the
author
of
that
Catholicke
letter
;
who
being
ashamed
(
as
may
be
thought
)
of
the
slender
and
insufficient
clearing
the
important
matter
of
the
Oath
,
by
foure
seuerall
and
distinct
waies
according
to
his
promise
,
denie
that
euer
he
wrote
the
same
.
But
will
they
nill
they
,
it
is
so
well
knowne
to
be
his
,
and
was
to
the
Inquisition
in
Rome
(
if
I
haue
not
bene
misinformed
,
and
by
a
verie
credible
person
,
that
heard
it
from
a
gentleman
,
present
in
the
citie
in
his
life
time
,
and
at
his
death
)
that
he
could
not
denie
it
;
and
vpon
the
acknowledgement
thereof
(
whether
with
sorrow
and
griefe
for
some
points
vnaduisedlie
or
erroneously
written
,
and
brought
in
question
in
his
old
age
;
or
somewhat
else
in
some
other
booke
of
his
against
Doctor
Morton
,
touching
the
lawfulnesse
of
the
Oath
of
Supremacie
in
some
case
,
I
cannot
say
)
soone
after
fell
sicke
,
and
died
within
eight
daies
.
But
to
returne
to
our
matter
.
Then
lawes
are
said
to
be
iust
,
Such
is
this
law
of
the
Oath
of
allegiance
,
made
by
full
authoritie
in
Parliament
,
for
the
conseruation
of
his
Maiestie
and
whole
commonwealth
in
tranquillitie
and
peace
,
That
our
dread
Soueraigne
in
setting
forth
this
Oath
by
Act
of
Parliament
,
hath
not
exceeded
the
limites
of
his
power
,
is
manifest
,
in
that
it
was
framed
onely
for
this
end
,
that
his
Maiesties
subiects
should
thereby
make
cleare
profession
of
their
resolution
,
If
then
it
be
so
that
nothing
is
contained
in
this
Oath
,
but
what
appertaineth
to
naturall
allegiance
,
nor
more
by
his
Maiestie
required
then
profession
of
ciuill
and
temporall
obedience
,
which
nature
prescribeth
to
all
borne
subiects
(
as
his
Maiestie
the
interpreter
of
his
owne
law
hath
most
sufficiently
in
his
Premonition
and
Apologie
made
knowne
to
all
by
his
pen
)
nor
that
he
intended
by
interlacing
or
mingling
any
thing
,
to
detract
from
the
spirituall
authoritie
of
the
Pope
,
no
not
indirectly
,
nor
against
the
law
of
God
,
as
is
likewise
manifest
,
none
can
iustly
say
he
hath
exceeded
his
limits
,
or
that
the
law
is
vniust
.
And
wheras
the
Catholick
letter
hath
:
That
there
are
some
things
(
but
specifying
none
of
those
some
)
concerning
the
limitation
of
his
Holinesse
authoritie
(
if
he
meane
spirituall
,
it
is
vntrue
)
to
wit
,
what
he
cannot
do
towards
his
Maiestie
or
his
successours
in
any
case
whatsoeuer
▪
That
is
a
glosse
of
his
owne
inuention
beside
the
text
,
a
notorious
vntruth
;
for
there
are
no
such
words
to
be
found
in
the
Oath
,
as
,
In
any
case
whatsoeuer
.
Neither
is
the
Popes
spirituall
authoritie
limited
or
once
touched
therein
,
as
by
his
Maiesties
intention
sufficiently
made
knowne
vnto
vs
,
doth
manifestly
appeare
.
And
Caietan
teacheth
that
in
such
like
case
,
if
the
intention
of
the
man
that
commandeth
may
be
knowne
,
Now
that
it
hath
bene
proued
,
nothing
to
be
contained
in
the
Oath
against
the
law
of
God
,
nor
decrees
of
any
generall
Councell
;
and
that
his
Maiestie
in
making
this
law
,
and
requiting
of
his
subiects
the
performance
thereof
according
to
his
intention
(
which
is
but
iust
and
good
)
hath
not
gone
beyond
his
bounds
:
will
any
yet
be
so
wilfully
blind
as
not
to
see
,
that
by
the
immaculate
law
of
God
he
is
bound
in
conscience
to
render
to
Caesar
that
is
Caesars
?
to
be
obedient
to
higher
powers
,
as
well
the
ciuill
in
temporals
,
as
the
Ecclesiasticall
power
in
spirituals
?
Saint
Peter
prince
of
the
Apostles
taught
this
doctrine
to
the
Christians
of
the
primitiue
Church
,
that
they
should
submit
themselues
and
be
obedient
to
secular
Princes
and
Magistrates
,
though
they
were
heathens
.
I
aske
these
(
if
there
be
any
so
simple
)
whether
Emperours
,
Kings
,
and
Princes
,
to
whom
the
Apostles
preached
this
subiection
and
obedience
,
were
not
aduersaries
,
yea
and
persecutors
of
the
Catholicke
faith
,
and
continued
such
the
space
of
more
then
three
hundred
yeares
?
howbeit
the
Christians
of
those
dayes
,
instructed
both
by
the
doctrine
and
example
of
the
Apostles
,
in
all
dutifull
humilitie
,
did
not
giue
freely
,
but
rendred
to
Caesar
his
due
,
how
peruerse
soeuer
their
Gouernours
were
.
Which
lesson
Saint
Peter
their
chiefe
Pastor
,
immediatly
after
in
the
same
chapter
had
taught
them
:
Serui
subditi
estote
in
omni
timore
dominis
,
non
tantum
bonis
&
modestis
,
sedetiam
dyscolis
.
Seruants
be
subiect
in
all
feare
to
your
maisters
,
not
onely
to
the
good
and
modest
,
but
also
to
the
wayward
.
If
seruants
then
commanded
by
the
Apostle
,
were
bound
to
serue
and
obey
their
temporall
Lords
and
maisters
with
such
care
and
diligence
,
were
they
neuer
so
froward
and
wicked
Pagans
(
for
such
no
doubt
many
Christians
did
serue
)
who
by
their
examples
,
threats
,
or
enticements
might
hazard
to
withdraw
them
from
the
true
worship
of
God
:
are
not
subjects
now
by
the
same
law
as
well
bound
to
be
obedient
to
lawfull
Kings
and
Princes
,
be
they
neuer
so
wicked
in
manners
,
or
opposite
to
faith
and
Christian
religion
,
as
heretikes
and
apostates
are
?
Were
they
not
Pagan
Princes
and
Potestates
whom
Saint
Paul
willed
Titus
to
admonish
Christians
to
obey
at
a
word
?
Admone
illos
(
saith
he
)
Principibus
&
Potestatibus
subditos
esse
,
dicto
obedire
.
Admonish
them
to
be
subiect
to
Princes
and
Potestates
,
to
obey
at
a
word
.
nonne
extitit
Apostata
,
iniquus
,
idololatra
,
&c.
Iulian
was
an
infidell
Emperour
,
was
he
not
an
Apostata
,
wicked
,
an
idolater
?
Christian
souldiers
serued
an
infidell
Emperour
.
When
they
came
to
the
cause
of
Christ
,
they
acknowledged
not
but
him
that
was
in
heauen
.
When
he
willed
them
to
worship
Idols
,
to
sacrifise
,
they
preferred
God
before
him
.
But
when
he
said
,
Bring
foorth
your
armie
,
go
against
that
people
,
they
obeyed
incontinently
.
The
distinguished
the
eternall
Lord
from
a
temporall
Lord
:
and
yet
for
the
eternall
Lord
,
they
were
subiect
also
to
the
temporall
Lord
.
Hereby
is
euident
that
Iulian
had
right
to
command
Christian
souldiers
in
temporals
,
and
they
shewed
all
prompt
obedience
,
knowing
that
their
religion
taught
no
iniustice
;
that
notwithstanding
his
Apostacie
,
he
being
lawfully
called
to
the
Empire
,
they
were
not
,
nor
could
be
absolued
of
their
loyaltie
and
ciuill
obedience
towards
him
.
Was
so
notorious
an
Apostata
to
be
of
dutie
obeyed
,
and
not
a
king
,
who
cannot
be
iudged
an
hereticke
,
because
he
doth
not
pertinaciter
defend
any
opinion
against
the
Church
of
Christ
,
but
royally
promiseth
to
forsake
the
religion
he
professeth
,
if
any
point
or
head
thereof
belonging
to
faith
can
be
proued
not
to
be
ancient
,
catholicke
,
and
Apostolicke
?
Here
Cardinall
Bellarmine
will
answer
,
That
the
Church
in
her
nouitie
or
beginning
,
wanted
forces
(
forsooth
after
three
,
yea
foure
hundred
yeares
from
her
beginning
)
to
depose
Iulian
,
Constantius
,
Valens
,
and
other
hereticall
Princes
,
and
therefore
permitted
Christians
to
obey
them
in
temporals
.
Saint
Cyprian
saith
,
that
in
his
time
the
number
of
Christians
were
verie
great
.
And
therefore
she
permitted
Christians
to
obey
their
Princes
in
temporals
,
saith
the
Cardinall
.
Euen
so
permitted
,
as
father
Parsons
in
his
letter
to
the
Catholickes
of
England
against
the
Oath
of
allegiance
affirmeth
,
that
Pope
Clement
by
a
Breue
had
permitted
ciuill
obedience
to
our
King
;
and
recommended
to
all
Catholickes
soone
after
his
Highnesse
entrance
vnto
the
Crowne
.
As
if
ciuill
obedience
had
not
bene
otherwise
due
but
by
his
Holinesse
permission
.
Who
would
haue
thought
such
an
imprudent
and
strange
kind
of
phrase
could
haue
so
escaped
his
pen
?
But
it
seemeth
he
had
learned
the
same
out
of
Cardinall
Bellarmines
writings
,
and
so
presumed
it
would
passe
as
current
without
controlement
.
And
may
not
the
world
maruell
(
be
it
spoken
with
due
reuerence
to
his
great
dignitie
,
which
I
haue
euer
,
and
in
heart
still
do
honour
)
that
a
man
so
excellently
learned
will
teach
,
that
Christian
subiects
,
vnlesse
they
be
permitted
by
the
Church
,
are
not
bound
to
render
obedience
to
their
lawfull
Kings
and
Princes
,
if
they
become
heretickes
,
or
aduersaries
to
true
religion
,
and
persecutors
?
Princes
infidels
lose
no
right
,
but
are
the
true
and
supreme
Princes
of
their
kingdomes
,
as
he
himselfe
teacheth
:
&
alteri
conferre
:
He
may
change
kingdomes
,
and
take
from
one
,
and
giue
to
another
,
saith
he
.
Then
is
their
condition
worse
as
touching
temporall
possessions
,
then
it
was
when
they
were
infidels
,
&
worse
then
the
condition
of
the
basest
of
their
subiects
.
But
Christian
religion
depriueth
no
man
of
his
right
:
who
had
right
in
infidelitie
,
cannot
lose
the
same
by
receiuing
the
grace
and
faith
of
Christ
;
which
is
agreeable
to
the
doctrine
of
the
Cardinall
,
howsoeuer
he
seemeth
sometime
to
teach
contrary
to
himselfe
.
Consider
I
pray
you
,
that
S.
Paul
hauing
receiued
his
doctrine
immediatly
from
heauen
,
writing
to
the
Christians
in
Rome
,
permitted
not
for
a
time
,
but
strictly
commanded
them
euer
to
obey
higher
powers
:
Iohn
Chrysostome
will
put
you
out
of
doubt
,
that
such
subiection
is
commanded
to
all
sorts
,
Priests
,
Monkes
,
But
I
know
some
will
inferre
that
this
place
of
S.
Paul
may
well
and
ought
to
be
vnderstood
of
Prelates
,
and
the
chiefe
Prelate
Christs
Vicar
,
who
are
also
higher
powers
:
and
therefore
toucheth
such
as
by
obeying
the
King
in
the
Oath
of
allegiance
,
disobey
their
spirituall
Pastor
the
Pope
.
These
deceiue
themselues
,
not
considering
the
drift
of
the
Apostle
:
for
if
they
marke
well
,
they
will
easily
see
that
S.
Paul
in
this
chapter
vnderstandeth
not
the
spirituall
directly
,
but
the
secular
power
,
as
must
needs
appeare
manifestly
to
him
that
readeth
the
text
.
Nam
Principes
(
saith
he
)
non
sunt
timor●
boni
operis
,
sed
mali
,
&c.
For
Princes
are
no
feare
to
the
good
worke
,
but
to
the
euill
.
But
wilt
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
do
euill
,
feare
;
for
he
beareth
not
the
sword
without
cause
:
for
he
is
Gods
minister
:
a
reuenger
vnto
wrath
to
him
that
doth
euill
.
By
whom
can
all
this
be
meant
,
but
by
the
secular
power
?
To
whom
is
tribute
due
to
be
rendered
,
not
giuen
gratis
,
because
it
is
an
act
or
worke
of
iustice
,
but
to
the
secular
power
?
Who
carieth
such
a
sword
to
punish
corporally
to
death
,
and
by
the
ordinance
of
God
,
but
Kings
and
secular
Princes
,
who
are
Gods
ministers
and
vicegerents
in
earth
for
this
purpose
?
This
sword
neuer
belonged
to
Peter
nor
his
successors
by
Christs
institution
,
as
D.
Kellison
confesseth
against
M.
Sutcliffe
;
For
as
there
are
in
the
Church
of
God
two
bodies
,
in
fidei
Demonst
.
pag.
95.
commendeth
Erasmus
for
writing
thus
:
Thomas
More
in
his
treatise
vpon
the
passion
:
Origen
,
S.
Hierome
,
Chrysostome
and
Basil
with
one
assent
vnderstand
,
that
secular
Princes
are
not
content
onely
to
haue
subiects
,
but
also
by
ouerruling
they
vse
them
:
but
you
not
so
,
to
wit
,
you
my
Apostles
and
successours
after
me
:
for
it
is
your
part
to
serue
,
to
minister
,
and
to
feede
by
word
and
example
,
&c.
And
in
Saint
Matthewes
Gospell
,
Is
it
not
plaine
tnat
our
Lord
Iesus
,
though
he
teach
not
paritie
with
Puritans
,
nor
forbiddeth
superiority
among
Christians
neither
Ecclesiasticall
nor
temporall
,
yet
he
will
not
that
his
Apostles
nor
their
successors
,
Bishops
and
Priests
(
being
called
to
the
state
of
a
celestiall
kingdome
,
that
differeth
from
the
condition
of
a
temporall
kingdome
)
should
rule
like
vnto
Kings
and
secular
Princes
,
who
cary
a
materiall
sword
ad
vindictam
malefactorum
,
for
reuenge
of
malefactors
?
and
some
now
and
then
imperiously
gouerne
their
subiects
with
pride
,
tyranny
,
contempt
of
inferiours
,
and
for
their
owne
lucre
more
then
the
vtility
of
their
subiects
.
Which
kind
of
gouernement
is
forbidden
both
by
the
doctrine
and
example
of
our
Sauiour
,
To
me
it
seemeth
not
without
a
mysterie
,
that
onely
Peter
among
the
rest
of
the
Apostles
should
not
strike
any
in
all
that
hellish
troupe
,
coming
in
fury
to
lay
violent
hands
on
their
Lord
,
no
not
the
traytor
Iudas
that
with
a
kisse
betraied
him
,
the
ringleader
of
the
rest
,
and
so
better
deserued
to
haue
had
his
head
cut
off
:
but
onely
him
whose
name
is
so
precisely
recorded
by
the
Euangelist
to
be
Malchus
:
and
that
he
should
be
checked
and
reproued
by
our
Sauiour
,
Now
to
returne
to
the
authoritie
or
power
meant
by
S.
Paul
Rom.
13.
Omnis
anima
.
It
is
most
plaine
that
the
Apostle
in
that
chapter
recommended
to
Christians
their
dutiful
obedience
to
secular
Potestates
:
because
hauing
preached
obedience
to
spirituall
Pastors
,
some
newly
conuerted
thought
themselues
,
being
Christians
,
Conformable
to
his
doctrine
was
likewise
his
example
,
and
of
the
rest
of
the
Apostles
,
who
in
all
matters
not
repugnant
to
faith
and
religion
,
were
most
obedient
to
their
temporall
Gouernours
,
though
Pagans
and
cruell
persecutors
:
yea
and
their
successors
many
hundred
yeares
after
to
their
lawfull
Princes
,
were
they
neuer
so
wicked
heathens
or
heretickes
.
When
Saint
Paul
being
accused
of
many
crimes
by
the
Iewes
,
appealed
to
Caesar
,
saying
:
Gloss
.
interlin
;
)
is
it
to
be
thought
that
he
would
haue
said
,
he
ought
there
to
be
iudged
,
if
de
iure
he
had
not
bene
subiect
to
that
tribunall
?
or
that
he
did
it
for
feare
of
death
,
who
was
ready
before
,
not
only
to
be
bound
and
suffer
imprisonment
,
but
also
to
die
in
Ierusalem
for
the
name
of
Iesus
?
And
who
will
iudge
this
holy
Apostle
to
be
so
readie
to
commit
such
a
crime
for
sauing
his
life
,
as
by
his
doctrine
and
example
to
teach
and
do
that
which
was
vnlawfull
to
be
taught
or
practised
;
to
subiect
against
equitie
,
all
Priesthood
to
the
iurisdiction
of
a
secular
Prince
?
specially
because
he
was
not
compelled
to
go
to
Ierusalem
,
to
make
a
lie
so
preiudiciall
to
all
the
Clergie
euer
after
.
But
well
he
knew
that
he
was
then
,
de
iure
,
subiect
to
Caesars
tribunall
,
being
therein
become
an
imitator
of
our
Sauiour
Christ
;
who
in
iudgement
submitted
himselfe
to
Pilate
,
Caesars
Lieutenant
;
and
said
,
that
his
power
to
iudge
him
was
not
onely
permitted
,
To
which
purpose
Saint
Augustine
writeth
thus
:
Quod
dixit
,
Ergo
liberi
sunt
filij
,
&c.
That
he
said
,
Therefore
the
children
are
free
,
is
to
be
vnderstood
,
that
the
children
of
a
kingdome
are
in
euery
kingdome
free
,
Paul
,
Omnis
anima
,
&c.
euerie
soule
.
To
this
agreeth
Saint
Thomas
:
indignus
pietatis
vestrae
famulus
:
Ton
seruitore
,
anzisono
schiano
divostra
signoria
.
I
am
your
seruant
,
yea
,
I
am
a
base
seruant
or
slaue
of
your
Maistership
or
Worship
,
and
other
such
like
;
when
they
meane
nothing
lesse
:
or
do
an
vnlawfull
act
,
for
feare
of
the
Emperour
?
displeasure
.
Saint
Gregorie
vndoubtedly
ex
animo
obeyed
the
Emperour
commanding
him
to
send
a
law
which
he
had
made
,
into
diuers
parts
of
the
world
to
be
promulgated
:
which
he
refused
not
to
do
,
albeit
the
law
in
Saint
Gregories
iudgement
contained
many
things
against
the
Ecclesiasticall
libertie
.
de
facto
,
but
not
de
iure
.
By
which
answer
,
who
seeth
not
what
an
imputation
of
frailty
&
weaknesse
is
laid
on
him
that
ought
to
be
and
was
murus
aeneus
,
&
petrafortitudinis
,
against
any
power
whatsoeuer
that
commandeth
vniustly
?
A
weake
defence
for
so
strong
a
rocke
;
who
both
in
doctrine
and
example
left
a
perfect
patterne
of
a
most
humble
Pastor
,
and
glorious
Saint
burning
with
the
fire
of
charitie
,
readie
,
no
doubt
,
to
haue
exposed
himselfe
to
martirdome
,
rather
then
for
sauing
his
life
to
consent
to
a
veniall
sinne
.
A
mirror
may
he
be
to
his
successours
and
all
Bishops
;
would
God
he
had
many
followers
in
his
profound
humilitie
,
which
is
the
vertue
that
most
exalteth
Prelate
,
Prince
,
or
people
to
glorie
.
And
this
much
of
subiects
duties
to
their
Princes
in
temporals
,
wherein
they
ought
by
the
law
and
ordinance
of
God
to
be
no
lesse
obedient
,
then
to
their
Pastors
and
Prelates
in
spirituals
.
It
followeth
now
to
know
what
authoritie
it
is
the
Pope
pretendeth
to
haue
,
whether
Ecclesiasticall
or
ciuill
,
to
depose
lawfull
Kings
,
and
dispose
of
their
temporals
,
and
absolue
subiects
of
their
bounden
dutie
and
naturall
allegiance
.
Which
question
,
who
so
desireth
to
see
it
more
at
large
,
he
may
reade
D.
Barclai
de
potestate
Papae
,
and
M.
Widdrington
de
iure
Principum
,
where
it
is
most
sufficiently
and
learnedly
handled
;
and
before
in
this
my
treatise
pag.
17
I
haue
briefly
touched
it
,
whereto
I
adde
in
this
place
a
word
or
two
more
for
your
better
satisfaction
.
Among
such
Catholickes
as
refuse
to
take
the
Oath
of
allegiance
,
are
many
who
thinke
indeed
the
Pope
to
haue
no
power
to
depose
Kings
or
dispose
of
their
kingdoms
,
howbeit
either
vpon
pretended
scruple
of
conscience
,
or
other
humane
respects
,
are
against
the
taking
and
takers
of
the
Oath
,
as
if
they
were
little
better
then
Heathens
or
Publicans
.
And
some
so
simple
and
ignorant
,
as
beleeue
that
no
Pope
euer
challenged
or
attempted
such
authoritie
on
any
Kings
or
Emperors
;
and
that
no
Iesuit
or
other
learned
man
allowed
or
euer
taught
such
doctrine
;
so
odious
it
seemeth
vnto
them
.
But
the
wiser
sort
and
more
learned
know
how
it
hath
bene
challenged
and
practised
by
Popes
on
the
persons
of
Henrie
,
Otho
,
Fredericke
,
Emperours
,
Iohn
King
of
Nauarre
,
for
neither
heresie
or
apostasie
;
and
since
on
Henrie
8.
and
Queene
Elizabeth
,
as
by
censures
do
appeare
.
And
that
it
is
the
moderne
doctrine
of
many
both
Canonists
and
Diuines
in
these
latter
ages
,
which
at
the
first
teaching
thereof
(
being
so
farre
dissonant
from
the
writings
and
practise
of
all
antiquitie
)
was
generally
adiudged
to
be
noua
haeresis
,
as
Sigebert
reporteth
.
S.
Iohn
Chrysostome
that
great
Doctor
,
vpon
that
place
of
S.
Paul
,
2.
Cor.
1.
Non
dominamur
fidei
vestrae
:
We
ouerrule
not
your
faith
;
Cardinall
Bellarmine
in
the
catalogue
of
his
ancient
writers
,
which
he
produceth
against
Barclai
for
the
Popes
temporall
authoritie
ouer
Princes
,
beginneth
with
one
who
was
iudge
in
his
owne
cause
,
Gregorie
the
seuenth
,
that
began
his
reigne
in
the
yeare
of
our
Lord
1073.
not
able
of
like
to
proue
it
out
of
any
more
ancient
Father
or
generall
Councell
.
That
this
Pope
was
the
first
that
challenged
or
attempted
to
practise
such
authoritie
,
Otho
Frisengen
.
a
most
learned
and
holy
Bishop
,
and
highly
commended
by
the
Cardinall
himselfe
,
lib.
4.
de
Rom.
Pont.
cap.
13.
Lego
(
saith
he
)
&
relego
Romanorum
Regum
&
Imperatorum
gesta
,
&
nusquam
inuenio
quenquam
eorum
ante
hunc
à
Rom.
Pontifice
excommunicatum
,
vel
regno
priuatum
,
&c.
I
reade
and
reade
ouer
againe
the
acts
of
the
Kings
and
Emperors
of
Rome
,
and
in
no
place
can
I
find
any
of
them
before
this
(
to
wit
,
Henrie
the
fourth
)
to
be
excommunicated
or
depriued
of
his
kingdome
by
the
Bishop
of
Rome
;
vnlesse
haply
any
take
this
for
excommunication
,
that
Philip
the
first
Christian
Emperor
(
who
succeeded
Gordianus
)
for
a
short
space
,
maiore
excommunicatione
.
Then
this
Author
in
the
next
chapter
following
,
Hermannus
Knoflock
:
whereupon
followed
likewise
bloudie
warres
.
After
this
,
Henrie
gathering
his
armie
together
,
driueth
the
Pope
into
France
,
and
setteth
vp
the
Bishop
of
Rauenna
against
him
,
whom
he
named
Clement
,
and
so
caused
a
schisme
.
This
sparsim
out
of
the
history
.
Such
like
calamities
are
more
then
probable
to
fall
on
people
and
the
Church
,
when
Emperors
or
Kings
are
so
violently
proceeded
withall
;
assured
destruction
of
many
,
and
no
hope
of
the
correction
of
any
by
such
means
,
is
like
to
ensue
.
Was
such
power
,
trow
ye
,
giuen
by
Christ
to
his
Apostles
tending
to
destruction
,
not
to
edification
?
No
,
all
to
edification
,
according
to
S.
Paul
,
Otho
Frisengensis
in
another
place
of
his
workes
,
And
Sigebert
in
Chronico
1088.
affirmeth
the
doctrine
of
Priests
,
Constantius
,
Iulian
,
Valens
,
Valentinian
,
and
other
like
professed
aduersaries
of
Christ
and
his
Church
:
nor
oportunitie
,
Christians
being
so
many
,
so
potent
,
replete
with
maruellous
zeale
and
constant
courage
in
defence
of
Gods
truth
,
to
the
losse
of
lands
and
life
,
if
they
had
knowne
such
power
of
deposing
to
haue
bene
in
the
Church
and
chiefe
Pastors
thereof
;
and
the
Pastors
knew
well
what
their
dutie
was
in
that
behalfe
.
But
where
(
I
pray
you
)
lay
this
power
hidden
for
the
space
of
700
hundred
yeares
after
Christ
by
the
Cardinals
confession
(
suppose
I
should
grant
so
much
vnto
him
)
of
disposing
of
temporals
in
ordine
ad
finem
spiritualem
,
no
Scripture
,
no
tradition
,
no
ancient
Father
or
generall
Councell
in
all
that
time
teaching
it
?
If
he
say
,
there
was
;
where
or
how
doth
it
appeare
?
His
Grace
hath
not
yet
neither
in
Tortus
,
nor
against
our
Kings
Apologie
,
nor
in
his
last
against
Barclai
,
produced
any
such
cleare
testimonie
as
may
conuince
.
Our
Sauiour
Christ
himselfe
refused
to
intermeddle
in
deuiding
a
temporall
inheritance
betweene
two
,
saying
:
Quis
me
constituit
iudicem
aut
diuisorem
super
vos
?
implicat
se
negotijs
secularibus
:
No
man
that
is
a
souldier
to
God
,
entangleth
himselfe
with
secular
businesse
.
What
more
intangling
,
what
more
secular
,
then
to
intermeddle
in
deuiding
and
disposing
of
temporals
?
Non
est
discipulus
super
magistrum
:
The
disciple
is
not
aboue
his
maister
.
Therefore
his
Vicar
ought
not
in
such
wise
to
be
iudge
ouer
Kings
in
things
terrene
,
when
they
are
taught
by
our
Sauiours
example
not
to
be
hindered
from
celestiall
affaires
,
which
onely
do
concerne
them
:
whose
power
is
ouer
sinnes
of
men
,
not
ouer
their
possessions
,
In
criminibus
,
non
in
possessionibus
potestas
vestra
.
Againe
,
S.
Peter
prince
of
the
Apostles
,
hauing
receiued
of
Christ
all
power
necessary
for
the
gouernement
of
his
Church
,
which
was
to
be
deriued
to
his
successors
,
had
not
that
power
which
is
temporall
,
but
onely
spirituall
;
for
in
the
Apostles
times
the
Ecclesiasticall
and
ciuill
were
distinct
and
separate
,
as
the
Cardinall
confesseth
,
lib.
5.
de
sum
.
Pont.
cap.
6.
Which
could
not
be
,
but
were
conioyned
,
if
they
had
any
such
power
,
yea
indirectly
.
If
then
Peter
had
no
temporall
power
directly
or
indirectly
giuen
him
by
Christs
institution
,
who
doubtlesse
foresaw
that
it
was
necessary
to
be
in
him
and
his
successours
for
the
correction
and
direction
of
soules
to
their
spirituall
end
;
it
were
absurd
to
say
,
that
succeeding
Popes
as
they
are
Peters
successors
,
should
haue
more
ample
power
then
he
,
or
any
of
the
Apostles
had
.
How
then
cometh
it
that
Popes
in
these
latter
ages
practise
on
exorbitant
Princes
deposition
,
and
disposing
of
temporals
,
when
they
shall
iudge
it
necessarie
,
or
expedient
to
a
spirituall
end
,
hauing
no
commission
,
no
warrant
of
our
Sauiour
so
to
do
?
Is
it
by
temporall
onely
,
or
spirituall
onely
,
or
by
both
?
By
their
temporall
power
,
which
reacheth
no
further
than
the
patrimony
of
the
Church
,
it
is
euident
they
cannot
;
for
so
they
are
but
equals
,
not
superiours
to
absolute
Princes
:
and
Par
in
parem
non
habet
imperium
,
No
neither
haue
they
,
which
is
more
,
being
no
Monarchs
,
authority
from
Christ
to
put
any
man
to
death
,
to
banish
,
or
to
depriue
any
priuate
man
of
his
goods
,
Nemo
Pontifex
sanguinis
leges
tulit
,
hoc
munu●
Imperatorum
est
,
qui
varia●
poenas
de
haereticis
scripserunt
;
quos
bonorum
spoliatione
,
infamia
,
exilio
,
morte
,
imòigne
puniri
iusserunt
,
&c.
No
Pope
hath
made
lawes
of
life
and
death
:
this
is
the
office
of
Emperours
,
who
haue
written
downe
diuerse
puniments
for
heretickes
;
whom
they
haue
commanded
to
be
punished
with
losse
of
goods
,
infamie
,
exile
,
death
,
yea
with
fire
,
&c.
He
goeth
on
,
The
Pope
at
Rome
putteth
no
man
to
death
;
he
hath
his
secular
Iudges
,
who
minister
iustice
by
the
lawes
of
Caesar
.
To
this
agreeth
Iacobus
Almain
:
De
ratione
potestatis
laicae
est
poenam
ciuilem
posse
infligere
,
ex
iure
purè
positiuo
sunt
,
are
onely
by
a
positiue
law
.
Who
in
another
place
hath
thus
:
Ioannes
Maior
:
Si
aliqui
Reges
,
&c.
If
some
Kings
with
the
people
haue
deliuered
ouer
themselues
to
the
Popes
of
Rome
,
as
it
is
said
of
Englishmen
,
it
is
nothing
to
vs
.
Yet
do
I
not
thinke
that
Englishmen
by
any
meanes
would
permit
the
Pope
to
depose
their
King
,
and
set
vp
another
:
for
they
neuer
yet
suffered
any
of
the
Bishops
of
Rome
to
do
it
.
But
lest
any
man
here
take
hold
and
say
,
that
King
Iohn
was
brought
to
yeeld
his
crowne
to
the
Popes
Legate
,
and
for
redeeming
it
,
granted
an
annuall
tribute
to
the
Sea
Apostolike
;
let
him
reade
S.
Thomas
More
for
his
better
satisfaction
herein
,
who
plainely
denieth
it
thus
:
To
conclude
this
point
of
deposing
Princes
,
I
will
note
vnto
you
onely
one
place
more
to
this
purpose
out
of
the
Decrees
of
the
Church
of
France
collected
by
Bochellus
a
late
writer
.
Thomas
:
In
his
quae
sunt
de
lege
naturae
,
&c.
In
such
things
as
are
of
the
law
of
nature
,
and
in
diuine
precepts
,
Paul
,
Miserabiliores
sumus
omnibus
hominibus
:
Well
,
let
such
Doctors
as
teach
deposition
in
schooles
,
withdraw
themselues
from
speculation
to
practise
,
from
scholasticall
distinctions
and
disputations
to
Magistrates
examinations
,
such
as
haue
potestatem
crucifigendi
vel
dimittendi
;
haply
they
may
change
their
subtile
shifts
into
a
simple
proposition
,
that
it
is
small
wisedome
to
band
with
the
supreme
Magistrate
in
a
matter
so
important
as
is
Caesars
right
,
neuer
any
thing
being
yet
determined
by
the
Church
of
God
to
warrant
them
so
to
do
.
And
it
may
be
in
my
iudgement
admired
,
that
catholicke
Princes
permit
such
dangerous
positions
,
not
onely
to
be
disputed
,
but
also
taught
for
truth
within
their
dominions
,
and
to
passe
without
controlement
,
knowing
that
a
sparkle
of
fire
lying
smothering
in
combustible
matter
,
if
it
be
neglected
and
left
vnquenched
,
may
cause
in
short
space
an
vnquenchable
flame
:
so
such
a
speculatiue
doctrine
litle
regarded
,
is
not
vnlike
in
time
to
breed
a
wofull
practicall
ruine
of
kingdomes
and
nations
.
And
this
of
the
Popes
temporall
power
.
Is
it
then
by
spirituall
authoritie
alone
,
or
by
both
,
that
Princes
maybe
deposed
?
for
it
seemeth
by
later
Diuines
,
that
Popes
may
depose
them
directly
or
indirectly
.
The
mirror
of
this
age
for
diuine
literature
,
Cardinall
Bellarmine
,
in
his
late
booke
against
Barclai
,
cap.
5.
and
elsewhere
,
writeth
not
so
plainely
as
were
to
be
wished
,
nor
so
,
as
he
satisfieth
his
reader
,
whether
it
be
spirituall
onely
,
or
temporall
onely
,
but
seemeth
to
incline
more
to
the
spirituall
power
,
yet
mixt
with
temporall
.
Iam
dixi
(
inquit
)
potestatem
de
qua
loquimur
,
&c.
I
haue
alreadie
said
,
By
the
keyes
of
the
kingdome
of
heauen
promised
to
Peter
,
(
yet
not
for
Peter
alone
,
but
for
the
Attendite
,
&c.
Take
heed
to
your selues
,
and
to
the
whole
flock
,
wherin
the
holy
Ghost
hath
placed
you
Bishops
,
to
rule
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
blood
)
may
dethrone
Kings
if
they
iudge
it
expedient
;
which
is
not
to
be
granted
.
This
former
interpretation
of
ancient
diuines
seemes
more
agreeable
to
Christs
words
as
Iansenius
noteth
,
to
vnderstand
by
these
keyes
power
to
bind
and
loose
(
because
with
these
two
powers
as
with
two
keyes
,
the
kingdom
of
heauen
is
opened
to
the
truly
penitent
;
&
with
the
other
it
is
shut
against
the
vnworthy
&
impenitent
sinner
)
then
is
the
interpretation
of
later
Diuines
,
who
say
that
Christ
meant
of
the
keyes
of
knowledge
of
discerning
inter
lepram
&
lepram
,
who
is
worthy
to
be
absolued
,
who
vnworthie
;
and
of
power
to
bind
&
loose
.
Howsoeuer
they
are
to
be
vnderstood
,
yet
therby
cannot
be
gathered
power
to
depose
or
dispose
of
temporals
.
Theophylact
vpon
this
place
,
hath
thus
:
Claues
autem
intelligas
,
quaeligant
&
soluunt
,
hoc
est
,
delictorum
vel
indulgentias
vel
poenas
,
Peter
.
Rabanus
likewise
:
Albeit
this
power
of
binding
and
loosing
seeme
to
be
giuen
onely
to
Peter
,
yet
it
is
also
giuen
to
the
rest
of
the
Apostles
,
and
is
now
likewise
to
all
the
Church
in
Bishops
and
Priests
.
But
therefore
Peter
specially
receiued
the
keyes
of
the
kingdome
of
heauen
,
and
the
principalitie
of
iudiciarie
power
,
that
all
beleeuers
through
the
world
may
vnderstand
,
that
whosoeuer
do
separate
themselues
in
any
sort
from
the
vnitie
of
his
faith
and
societie
,
that
such
can
neither
be
absolued
from
the
bonds
of
sins
,
nor
enter
into
the
gate
of
the
kingdome
of
heauen
.
This
he
.
But
let
it
be
granted
,
according
to
the
sentence
of
many
ancient
Fathers
,
that
Christ
speaking
specially
to
Peter
,
gaue
him
more
ample
power
then
he
gaue
to
the
rest
of
the
Apostles
,
yet
all
was
but
spirituall
,
as
the
words
import
,
and
to
a
spirituall
end
;
in
aedificationem
,
non
in
destructionem
,
to
edification
not
to
destruction
:
not
tending
to
deposition
or
depriuation
of
the
temporall
goods
of
any
within
his
gouernment
:
but
to
excommunication
,
or
separation
of
certaine
obstinate
offenders
from
the
common
goods
of
the
Church
militant
,
and
so
consequently
from
the
ioyes
of
the
Church
triumphant
.
And
let
it
be
,
that
Peter
receiued
the
keyes
of
our
Sauior
when
he
said
vnto
him
,
Pasce
oues
meas
,
Feed
my
sheep
;
all
was
but
spirituall
:
(
dommari
)
but
pascere
,
to
feed
.
Which
kind
of
secular
domination
was
forbidden
the
Apostles
,
and
ministration
commanded
,
as
Saint
Bernard
saith
.
And
Victora
plainly
saith
thus
,
That
a
Bishop
de
iure
diuino
hath
power
to
excommunicate
his
subiects
ex
officio
,
Excommunication
is
defined
to
be
separatio
à
commumone
Ecclesiae
,
quoad
fructum
&
suffragia
generalia
,
To
this
agreeth
Molanus
,
writing
of
the
condemnation
of
Iohn
Husse
and
Hierome
of
Prage
by
the
generall
Councel
of
Constance
,
But
as
farre
as
I
can
see
,
his
Grace
must
maintaine
other
causes
as
well
as
heresie
;
otherwise
how
can
the
deposition
of
Henrie
,
Frederick
,
Otho
,
and
other
Princes
,
be
defended
to
haue
bene
lawfull
,
who
were
neuer
condemned
by
the
Church
for
heresie
?
And
if
there
be
other
causes
current
to
depriue
Princes
of
temporals
then
there
is
for
priuate
men
,
surely
the
Christian
princely
state
must
needs
be
farre
worse
then
the
plebeian
,
or
then
if
they
were
Heathens
or
Publicans
:
which
were
absurd
;
when
as
God
the
giuer
of
all
power
,
for
correction
of
men
,
is
not
acceptor
personarum
,
but
ministreth
iustice
equally
or
indifferently
to
all
;
all
,
both
Princes
and
people
being
populus
eius
,
&
oues
pascuae
eius
,
his
people
,
and
the
sheepe
of
his
pasture
.
If
there
be
any
,
as
me
thinketh
I
heare
one
say
,
that
he
is
not
yet
satisfied
as
touching
this
point
,
but
desireth
to
know
the
finall
cause
,
nature
and
effects
of
excommunication
;
let
him
note
wel
what
the
most
learned
and
graue
Cardinall
Tolet
of
famous
memory
,
and
others
write
thereof
.
Est
autem
excommunicatio
Ecclesiastica
censura
,
Which
power
Doctor
Sanders
calleth
the
sword
of
the
Church
,
and
sheweth
how
it
should
be
vsed
:
Ludouicus
Richeom
)
non
nisi
excommunicatum
facere
potest
,
Moreouer
if
ye
looke
backe
to
ancient
Canons
of
generall
Councels
,
yea
to
the
Canons
of
the
Apostles
,
you
shall
see
for
the
same
,
or
like
crimes
,
punishments
to
be
inflicted
on
offendors
;
but
deposition
inflicted
on
Clercks
,
and
on
Laicks
excommunication
,
or
depriuing
onely
of
sacraments
and
communion
;
making
this
distinction
,
Si
Clericus
sit
,
deponitor
;
si
Laicus
,
à
communione
eijcitor
.
Insinuating
thereby
(
as
may
seeme
)
that
the
Church
hath
superioritie
directly
ouer
Clerks
to
deposition
or
degradation
of
persons
,
not
so
ouer
the
persons
of
Laicks
further
then
to
the
censure
of
excommunication
:
and
therefore
not
ouer
kingdomes
and
Kings
,
who
acknowledge
no
superiour
on
earth
in
temporals
.
But
I
pray
you
,
if
the
Popes
Holines
vpon
cause
of
heresie
do
excommunicate
a
Prince
,
or
priuate
man
,
and
all
that
shall
communicate
with
him
or
obey
him
,
is
he
not
then
to
be
auoided
and
forsaken
of
his
subiects
and
inferiours
,
or
others
whosoeuer
?
He
that
denieth
this
seemeth
to
deny
the
Popes
spirituall
authority
of
binding
;
&
that
of
S.
Paul
:
Haereticum
hominem
post
primam
&
secundam
correptionem
denita
.
What
is
this
to
our
Oath
?
Is
there
any
such
clause
,
for
heresie
,
in
it
?
Are
we
to
adde
vnto
it
by
our
idle
inuentions
?
or
are
we
vrged
to
take
it
otherwise
then
the
words
import
simply
as
they
lye
,
framed
by
act
of
Parliament
?
But
these
and
such
like
fond
verball
obiections
,
are
the
cauilling
shifts
of
such
as
know
not
how
to
giue
better
answers
to
the
substantiall
points
of
the
Oath
;
and
perswade
some
to
the
losse
of
their
liues
,
and
others
of
their
lands
and
goods
to
their
vtter
ruine
,
(
if
iustice
without
mercy
be
executed
)
that
it
cannot
be
taken
without
deniall
of
their
faith
:
neuer
shewing
them
any
particular
point
,
which
it
is
;
for
to
say
truth
they
cannot
.
So
then
their
bare
word
must
be
beleeued
as
an
oracle
;
or
else
in
fine
with
a
bat
they
will
beate
men
downe
,
The
Popes
commandement
;
not
hauing
ought
else
to
say
,
which
may
conuince
.
It
may
be
admired
they
make
no
more
conscience
in
such
an
important
businesse
as
this
is
,
not
hauing
the
Churches
definition
,
nor
ancient
Fathers
approbations
for
their
assertions
.
After
all
,
some
burst
forth
in
most
vncharitable
railing
&
slanderous
backbitings
against
such
priests
as
in
conscience
haue
performed
their
dutie
in
taking
it
,
and
persist
in
teaching
the
lawfulnesse
thereof
;
withdrawing
friends
,
and
charitable
almes
from
them
,
counselling
some
,
and
commanding
others
,
not
to
resort
vnto
them
;
as
I
haue
bene
credibly
told
by
some
that
haue
themselues
bene
forbidden
,
and
much
more
such
like
dealings
which
shall
not
be
here
rehearsed
.
Ignosce
illis
Deus
,
quia
nesciunt
quid
faciunt
.
These
ought
not
to
be
the
proceedings
neither
of
good
subiects
,
nor
of
discreete
guides
of
mens
soules
,
or
true
disciples
of
Christ
,
who
are
made
knowne
to
all
by
a
notorious
cognisance
,
commonly
called
loue
or
charity
,
giuen
by
our
Sauiour
Christ
.
In
hoc
cognoscent
omnes
quia
discipuli
mei
estis
,
si
dilectionem
habueritis
Adinuicem
.
In
this
all
men
shal
know
that
you
are
my
disciples
,
if
you
haue
loue
one
to
another
.
Which
badge
were
to
be
wished
more
visible
then
it
is
,
in
some
that
pretend
to
be
true
followers
of
Christ
.
Now
to
the
authoritie
of
S.
Paul
may
be
answered
,
that
an
hereticke
so
taken
,
condemned
,
and
denounced
by
the
Church
,
is
to
be
auoided
in
his
heresie
,
to
be
taken
heed
of
that
he
be
not
seduced
by
him
;
haeresis
enim
serpit
vt
cancer
,
for
heresie
creepeth
as
a
canker
:
and
in
humane
conuersation
also
,
when
there
is
hope
to
reduce
him
thereby
to
a
better
mind
:
Vt
spiritus
saluus
sit
.
But
as
no
Catholike
is
by
the
lawes
of
this
realme
to
be
accompted
a
Recusant
till
he
be
conuicted
:
so
is
none
by
the
lawes
of
the
Church
to
be
reputed
an
hereticke
to
be
auoided
,
till
he
be
by
her
admonished
,
condemned
and
denounced
for
such
;
which
is
neuer
without
pertinacie
in
heresie
.
And
what
maketh
this
for
them
that
say
we
denie
the
Popes
authoritie
?
God
forbid
that
I
(
by
his
grace
)
a
Catholicke
priest
,
should
euer
denie
the
Popes
spirituall
power
to
excommunicate
any
,
Prince
or
people
,
that
were
once
incorporated
into
the
body
mysticall
of
Christ
by
Baptisme
:
but
as
I
haue
denied
excommunication
of
her
owne
nature
to
extend
to
deposition
and
taking
away
of
temporals
;
so
I
may
not
grant
that
euery
excommunicate
person
is
to
be
abandoned
of
all
,
and
debarred
of
all
humane
society
and
conuersation
.
Though
humane
communication
,
esteemed
one
of
the
common
goods
,
is
found
also
among
the
faithfull
,
as
to
eate
together
,
to
salute
,
to
talke
?
negotiate
,
and
such
like
;
yet
this
sort
of
communication
belongeth
not
to
them
properly
as
they
are
Christians
and
members
of
the
Church
,
but
as
they
are
citizens
&
parts
of
the
body
politick
.
And
as
they
are
such
,
they
are
bound
to
adhere
vnto
the
head
of
this
body
their
Prince
,
not
to
forsake
,
but
obey
him
in
all
iust
ciuill
causes
,
notwithstanding
any
sentence
of
excommunication
,
as
hath
bene
proued
before
out
of
Syluester
,
Panormitan
,
&
others
;
which
is
not
to
deny
the
Popes
power
.
No
?
if
you
reade
Tortus
and
beleeue
him
,
I
know
you
wil
change
your
opinion
;
for
vpon
those
words
:
That
the
Pope
neither
of
himselfe
,
nor
by
any
authority
of
the
Church
or
Sea
of
Rome
,
hath
any
power
or
authority
to
depose
the
king
,
&c.
or
to
discharge
any
of
his
subiects
of
their
allegiance
and
obedience
to
his
Maiestie
,
&c.
He
writeth
thus
.
It
is
strange
that
his
Maiesties
oft
repetition
of
a
truth
,
nothing
to
be
contained
in
the
Oath
,
or
required
,
but
ciuil
obedience
,
seemeth
irkesome
to
the
Cardinal
,
it
being
very
necessary
when
men
will
not
vnderstand
,
but
his
Grace
goeth
not
about
to
disproue
it
.
And
who
I
pray
you
is
a
better
interpreter
of
a
law
when
doubts
or
difficulties
arise
,
then
he
that
made
the
law
?
If
it
containes
a
deniall
of
the
Popes
power
,
his
Grace
should
haue
done
well
to
haue
proued
it
,
and
shewed
wherein
.
Though
the
Cardinall
for
many
respects
ought
of
me
(
somtime
not
vnknown
vnto
him
)
highly
to
be
reuerenced
,
and
his
writings
credited
;
yet
in
this
matter
to
me
most
cleare
,
I
must
craue
pardon
if
I
differ
from
him
in
opinion
,
and
write
otherwise
:
not
being
able
,
after
study
and
diligent
search
of
this
matter
,
to
see
it
so
manifest
as
his
Grace
wold
make
his
reader
beleeue
.
It
is
most
manifest
the
ancient
Fathers
neuer
taught
so
,
viz.
to
be
in
the
Popes
power
to
depose
Kings
,
nor
discharge
subiects
of
their
loyaltie
and
dutifull
obedience
;
the
Church
neuer
yet
defined
it
so
:
can
I
then
be
so
credulous
to
beleeue
his
bare
word
without
better
proofe
?
His
ipse
dixit
in
this
will
not
be
sufficient
.
The
other
florish
to
leade
away
a
simple
and
inconsiderate
reader
;
forsooth
,
that
the
Popes
power
is
spirituall
,
a
holy
thing
,
from
heauen
,
&c.
is
somewhat
vainely
and
to
no
purpose
inserted
:
for
no
Catholicke
denieth
it
,
and
we
that
haue
taken
the
Oath
of
allegiance
are
readie
with
Gods
grace
if
need
were
,
to
shed
our
bloud
in
defence
therof
and
euerie
point
of
Catholicke
faith
,
albeit
we
suffer
disgraces
,
and
neuer
receiued
temporall
benefite
,
nor
euer
tooke
oath
,
vsque
ad
effusionem
sanguinis
inclusiuè
,
so
to
do
,
as
the
most
illustrous
and
most
reuerend
purple
Fathers
are
accustomed
to
take
,
when
in
publicke
consistory
they
receiue
their
hats
.
The
Cardinall
in
Tortus
goeth
on
further
,
to
prooue
by
subsequent
words
in
the
Oath
,
that
the
Popes
spirituall
power
is
denied
;
Also
I
do
sweare
from
my
heart
,
that
notwithstanding
any
declaration
,
or
sentence
of
excommunication
or
depriuation
made
or
granted
,
or
to
be
made
or
granted
by
the
Pope
,
or
his
successors
,
or
by
any
authoritie
deriued
or
pretended
to
be
deriued
from
him
,
or
his
Sea
against
the
said
King
,
his
heires
or
successours
,
or
any
absolution
of
the
said
subiects
from
their
obedience
;
I
will
beare
faith
and
true
allegiance
to
his
Maiestie
,
his
heires
and
successors
.
Here
saith
the
Card.
is
openly
denyed
that
the
Pope
hath
power
to
excommunicate
Kings
,
though
they
be
heretikes
.
Note
his
proofe
.
For
how
(
saith
he
)
can
a
Catholicke
lawfully
and
iustly
sweare
,
that
he
will
not
obey
the
Pope
excommunicating
an
hereticall
king
,
vnlesse
he
beleeue
that
an
hereticall
king
cannot
be
excommunicated
by
the
Pope
?
Nay
here
in
our
Oath
(
with
due
respect
to
his
Grace
be
it
said
)
is
neither
openly
,
no
nor
couertly
denied
that
the
Pope
hath
power
to
exōmmunicate
Kings
,
though
they
be
heretikes
,
as
the
Cardinall
beareth
his
reader
in
hand
:
I
maruaile
he
wold
in
such
wise
adde
vnto
,
&
thrust
into
the
text
of
the
Oath
that
which
no
man
,
no
nor
himselfe
can
find
therein
.
For
let
it
be
well
viewed
and
considered
,
it
will
presently
appeare
that
there
is
no
mention
at
al
of
the
Popes
excommunicating
Kings
,
though
they
be
heretiks
,
or
heretical
Kings
;
but
onely
,
if
he
should
excommunicate
our
King
,
and
absolue
his
subiects
from
their
obedience
,
yet
I
will
beare
true
faith
and
allegiance
to
his
Maiestie
.
What
sincere
dealing
is
this
?
Such
glosses
or
wilfull
additions
are
but
manifest
corruptions
of
the
text
,
which
ought
not
to
be
vsed
by
any
that
professe
sincerity
&
truth
.
So
this
makes
nothing
against
vs
,
but
rather
against
himself
.
Then
he
cometh
with
his
needles
minor
,
which
no
Catholick
denieth
:
But
power
to
excommunicate
is
intrinsecall
to
the
Apostolicke
primacie
,
and
vnseparable
from
it
,
when
as
our
Lord
said
to
Peter
as
to
the
first
spirituall
Primate
:
If
French
Catholickes
be
demanded
,
what
they
will
do
in
this
case
,
if
the
Pope
should
excommunicate
their
King
,
and
discharge
his
subiects
of
their
obedience
?
they
will
forthwith
answer
,
that
notwithstanding
any
monitions
,
excommunications
,
or
interdicts
,
they
will
not
forsake
,
but
obey
their
King
in
temporals
,
from
which
obedience
they
cannot
be
absolued
or
dispenced
withall
by
the
Pope
;
as
is
in
decretis
Ecclesiae
Gallicanae
,
lib.
2.
cap.
1.
Nay
they
will
bring
certaine
priuiledges
for
them
and
their
King
against
the
Popes
censure
of
excommunication
:
yet
these
like
good
Catholickes
will
beleeue
that
he
hath
power
to
excommunicate
an
hereticall
King
.
So
in
our
case
a
man
of
any
iudgement
may
clearely
see
,
it
is
neither
openly
nor
couertly
,
explicitè
nor
implicitè
denied
,
but
plainely
granted
of
such
as
take
the
Oath
,
that
the
Pope
may
excommunicate
,
albeit
vpon
iust
cause
adhering
to
his
Prince
he
obey
not
the
sentence
.
I
aske
,
if
his
Holinesse
in
Rome
should
determine
to
create
some
Priest
or
Prelate
,
Cardinall
or
Bishop
;
and
he
of
humilitie
or
for
some
other
cause
best
knowne
to
himselfe
,
notwithstanding
the
Popes
determination
,
refuse
to
accept
of
the
dignity
,
(
Quis
est
hic
,
&
laudabimus
eum
?
Who
is
he
,
and
we
will
commend
him
?
)
doth
it
follow
that
therefore
he
denieth
the
Pope
to
haue
power
to
conferre
those
dignities
on
them
?
Or
if
a
King
be
pleased
to
extend
his
mercie
toward
an
offender
condemned
to
die
,
granting
him
a
pardon
;
can
it
be
said
,
though
he
list
not
to
accept
thereof
,
notwithstanding
the
Kings
grant
,
for
that
he
hath
a
shrewd
wife
that
maketh
him
wearie
of
his
life
,
or
for
some
other
cause
,
that
he
denieth
the
King
to
haue
power
to
pardon
his
offence
?
It
may
be
admired
that
one
so
excellently
learned
will
argue
so
weakely
.
None
would
haue
thought
but
the
booke
bearing
the
name
of
Mattheus
Tortus
,
had
bene
in
deed
his
Chaplains
,
not
the
Cardinals
,
had
not
his
Grace
discouered
himselfe
in
his
answer
to
our
Kings
Apologie
.
Whosoeuer
saieth
or
sweareth
,
that
notwithstanding
any
sentence
of
excommunication
,
yet
he
will
beare
true
faith
and
allegiance
to
his
Prince
,
no
way
denieth
it
,
but
supposeth
such
a
sentence
to
be
,
or
to
haue
bin
.
When
the
Pope
in
his
writings
putteth
this
clause
:
Non
obstantibus
constitutionibus
Apostolicis
contrarijs
quibuscunque
.
Notwithstanding
any
contrary
Apostolicall
constitutions
whatsoeuer
,
&c.
as
in
the
Briefe
of
Paulus
the
fifth
to
maister
George
Birket
,
dated
1.
Febr.
1608.
or
in
others
,
Non
obstantibus
priuilegijs
quibuscunque
,
&c.
Notwithstanding
whatsoeuer
priuiledges
:
Is
it
not
manifest
that
such
priuiledges
,
or
Apostolicall
Constitutions
are
supposed
to
be
,
or
might
haue
bene
before
granted
?
So
in
our
case
none
denieth
the
Popes
excommunication
,
but
chuseth
vpon
iust
cause
to
adhere
to
his
Prince
,
notwithstanding
the
sentence
of
excommunication
against
him
,
which
he
presupposeth
to
be
,
or
else
may
be
granted
.
If
any
will
say
,
There
can
be
no
iust
cause
to
adhere
and
obey
his
Prince
if
he
be
excommunicated
,
it
were
ridiculous
,
and
false
,
as
all
writers
affirme
,
some
cases
being
excepted
,
whether
he
be
excommunicated
à
iure
vel
ab
homine
.
quocunque
modo
sint
excommunicati
,
&c.
With
all
excommunicate
persons
,
in
what
sort
soeuer
they
are
excommunicated
,
it
is
lawfull
to
participate
in
these
things
which
are
contained
in
this
verse
:
Vtile
,
lex
,
humile
,
res
ignorata
,
necesse
.
Nauarre
likewise
:
Regulariter
participans
,
&c.
Ordinarily
he
that
communicateth
with
one
that
is
excommunicated
with
the
greater
excommunication
,
incurreth
the
lesser
:
yet
it
faileth
in
these
,
Vtile
,
lex
,
&c.
The
declaration
of
which
words
he
that
vnderstandeth
Latin
may
see
in
the
same
place
of
Nauarre
,
in
Caietans
Summe
,
Emanuel
Sa
,
and
other
Authors
.
Now
who
is
so
simple
as
to
thinke
that
a
wife
is
bound
to
abandon
her
husband
,
and
not
to
participate
with
him
;
children
to
forsake
their
fathers
,
seruants
their
maisters
,
and
not
communicate
with
them
in
domesticall
affaires
,
if
they
should
be
excommunicated
?
If
it
be
lawfull
for
such
,
(
as
it
is
by
lex
and
humile
)
why
not
also
for
subiects
to
communicate
in
all
ciuill
causes
with
their
Prince
,
there
being
absolute
necessitie
,
besides
vtile
and
humile
to
warrant
them
so
to
do
,
according
to
the
rule
as
it
is
in
Nauarre
,
Quod
non
est
licitum
in
lege
,
necessitas
facit
licitum
?
What
is
not
lawfull
in
the
law
,
It
is
not
vnknowne
that
Henrie
the
fourth
,
the
late
French
King
,
obtaining
the
Crowne
of
France
when
he
was
yet
an
hereticke
,
relapsed
,
and
de
facto
excommunicated
by
the
Pope
,
required
an
Oath
of
fealtie
of
the
Clergie
of
Paris
,
for
the
better
securitie
in
his
dominions
,
as
by
their
records
do
appeare
:
whereupon
the
chiefe
of
all
the
learned
Doctors
and
faculties
,
both
of
the
secular
and
religious
Clergie
of
that
citie
,
willingly
without
delay
performed
their
dutie
,
taking
a
corporall
oath
of
fealtie
and
true
allegiance
to
his
Highnesse
notwithstanding
the
Popes
excommunication
,
with
promise
to
assist
him
to
their
power
against
all
leaguers
whatsoeuer
(
among
which
his
Holinesse
at
that
time
was
one
)
that
should
machinate
or
attempt
any
thing
against
his
person
,
hinder
his
peace
and
quietnesse
,
or
raise
armes
to
the
disturbance
of
him
or
his
people
,
&c.
This
they
so
vertuous
and
learned
did
with
their
Prince
without
resistance
,
as
knowing
it
to
be
their
dutie
so
to
do
;
and
his
case
to
be
farre
different
from
that
of
our
Soueraigne
(
who
was
neuer
excommunicated
,
nor
relapsed
,
or
indeede
hereticke
,
as
I
haue
alreadie
said
,
and
could
more
largely
proue
if
need
were
;
)
yet
they
did
not
then
,
nor
euer
will
denie
the
Popes
spirituall
power
to
excommunicate
.
And
may
not
the
King
of
great
Brittaine
require
the
like
of
his
subiects
,
both
Clergie
and
people
,
and
they
performe
the
same
as
well
as
the
French
,
without
preiudicating
the
Apostolicall
power
?
When
Monsignore
Fontana
Bishop
of
Ferrara
,
knowing
well
the
now
Duke
of
Modina
(
then
vsurping
the
title
and
dominion
of
Ferrara
)
to
be
excommunicated
by
name
in
most
parts
of
Italie
,
did
notwithstanding
of
necessitie
communicate
with
him
,
as
a
subiect
with
his
Prince
,
and
did
refuse
to
publish
it
in
his
owne
Church
without
the
Dukes
consent
,
notwithstanding
the
Popes
order
and
commandement
vnto
him
.
Will
any
man
say
,
that
this
good
Bishop
denied
the
Popes
spirituall
power
to
excommunicate
?
That
were
ridiculous
:
or
offended
in
disobedience
?
No
;
necessitie
(
if
nought
else
)
excused
.
So
enough
of
this
matter
.
There
is
another
knot
to
be
vntied
,
which
seemeth
insoluble
,
to
wit
,
that
I
do
beleeue
,
that
neither
the
Pope
nor
any
person
whatsoeuer
,
hath
power
to
absolue
me
of
this
Oath
,
or
any
part
thereof
,
&c.
And
that
I
doe
renounce
all
pardons
&
dispensations
to
the
contrary
.
Is
not
this
a
plaine
denying
of
the
Popes
spirituall
authoritie
?
Cardinall
Bellarmine
in
Tortus
plainly
teacheth
me
,
This
knot
to
him
that
vieweth
it
well
,
will
not
be
found
to
haue
more
difficultie
to
vnknit
,
then
the
former
of
binding
.
For
as
it
is
an
vndoubted
veritie
,
that
no
Bishop
,
no
nor
the
Pope
can
by
vertue
of
excommunication
(
lesse
by
any
temporall
power
out
of
his
owne
territories
)
thrust
any
priuate
Christian
man
out
of
his
possessions
,
who
before
had
right
thereto
,
and
bereaue
him
thereof
,
as
hath
bene
proued
:
so
it
is
as
certaine
,
that
they
can
no
more
absolue
a
subiect
of
his
dutie
and
naturall
allegiance
to
his
Prince
,
and
of
his
oath
of
fealtie
made
vnto
him
,
discharging
him
of
all
subiection
and
obedience
,
then
they
can
a
wife
of
her
dutie
to
her
husband
,
of
childrens
honoring
their
parents
,
or
seruants
their
maisters
,
being
warranted
for
the
performance
thereof
by
the
law
of
God
,
Honour
thy
father
and
thy
mother
,
&c.
against
which
no
power
in
earth
can
dispence
nor
absolue
them
,
that
is
,
release
them
of
such
dutie
.
At
this
word
Absolue
,
some
silly
soules
,
yea
and
others
that
would
be
accounted
wise
,
are
as
it
were
scandalized
,
beleeuing
that
taking
the
Oath
,
they
shall
denie
the
Popes
spirituall
power
of
absoluing
a
sinner
of
his
sinnes
in
foro
conscientiae
,
which
euery
Priest
hauing
iurisdiction
may
do
:
little
considering
that
they
are
not
like
to
confesse
their
sinnes
to
him
this
yeare
,
or
euer
in
their
life
;
and
out
of
confession
,
his
authoritie
stretcheth
not
to
remit
or
absolue
one
from
deadly
sinne
.
These
in
a
sort
resemble
some
good
creatures
that
I
haue
noted
in
Italie
,
when
they
heare
the
Preacher
in
his
sermon
vtter
this
word
Confiteor
,
will
by
and
by
knocke
their
breasts
,
thinking
he
is
talking
of
confession
;
when
as
the
word
signifieth
sometime
to
giue
thankes
.
And
like
people
of
small
vnderstanding
,
beleeue
,
that
by
renouncing
all
pardons
and
dispensations
to
the
contrary
,
they
must
denie
the
Popes
power
of
granting
indulgences
or
pardons
(
as
the
practise
is
)
to
beades
,
graines
,
crosses
,
&c.
and
of
dispensing
in
any
case
whatsoeuer
,
it
being
spirituall
,
as
cannot
be
denied
.
Here
I
stand
ambiguous
,
de
iure
naturali
&
diuino
:
this
cannot
be
denied
,
being
euident
in
Scriptures
.
Therefore
neither
the
Pope
,
nor
any
power
in
earth
can
command
any
thing
,
absolue
,
or
dispense
against
it
;
and
consequently
cannot
command
subiects
not
to
performe
obedience
to
their
Prince
or
superior
,
in
that
wherein
he
is
superior
:
if
he
should
,
it
is
lawfull
for
them
not
to
obey
him
,
not
to
accept
of
such
a
dispensation
.
We
grant
with
the
Cardinall
,
that
it
appertaineth
to
the
Popes
spirituall
power
to
absoblue
from
sins
,
also
from
paines
and
censures
;
lawes
,
vowes
and
oathes
;
verumt
amen
non
quidquid
libet
licet
,
it
is
not
meant
in
all
lawes
,
all
vowes
,
nor
all
oathes
.
No
man
I
thinke
will
say
,
that
he
can
absolue
from
the
iust
ciuill
lawes
of
secular
Princes
;
for
that
were
in
alienam
messem
falcem
mittere
,
and
to
be
a
monarchicall
superior
in
temporals
,
which
is
not
to
be
admitted
:
but
onely
in
his
owne
lawes
,
and
the
Canons
,
Decrees
,
or
positiue
lawes
of
the
Church
,
wherein
I
confesse
he
hath
plenitudinem
potestatis
:
as
likewise
Princes
haue
in
the
commonwealth
(
and
thereby
may
dispense
in
their
owne
lawes
)
as
S.
Thomas
teacheth
2.2
.
q.
6.7
.
ar.
4.
Princeps
habet
plenariam
potestatem
in
republica
.
Extra
.
de
constitut.
cap.
Cum
omnes
.
Quod
quisque
iuris
,
&c.
What
law
any
do
decree
for
another
,
he
ought
to
vse
the
same
law
himselfe
.
According
to
that
:
Patere
legem
quam
ipse
tuleris
.
What
if
a
Prince
will
not
do
what
he
ought
to
do
,
what
then
?
who
may
compell
him
?
None
but
God
,
to
whom
onely
he
is
inferiour
,
I
will
not
deny
the
Popes
Holinesse
to
haue
power
to
dispence
in
vowes
,
yet
if
I
should
affirme
that
in
solemne
vowes
of
religion
he
cannot
,
I
should
not
disagree
from
S.
Thomas
and
other
Diuines
.
Papa
non
potest
facere
,
&c.
Extra
.
de
statu
Monach.
in
fine
illius
cum
ad
monasterium
.
And
he
concludeth
;
And
therefore
in
a
solemne
vow
of
religion
it
cannot
be
dispenced
withall
by
the
Church
.
Who
will
say
that
this
holy
Doctor
denieth
the
Popes
spirituall
power
,
though
he
differ
from
Cardinall
Bellarmine
?
Were
he
not
a
great
Doctor
and
blessed
Saint
that
writeth
in
this
wise
,
I
know
some
of
our
tender
consciences
would
be
much
scandalized
:
for
they
cannot
endure
to
heare
any
man
talke
a
word
of
the
limitation
of
the
Popes
power
,
what
he
cannot
do
forsooth
,
as
if
he
were
omnipotent
.
But
these
are
for
the
most
part
the
ignorant
sort
,
that
beleeuing
him
to
be
Christs
Vicar
,
beleeue
also
that
he
is
endued
with
Christs
power
of
excellency
,
and
can
do
all
that
he
could
do
as
man
,
when
he
was
here
on
earth
.
Let
these
learne
that
his
Holinesse
neither
challengeth
Christs
power
of
excellencie
,
as
to
institute
sacraments
,
to
remit
sinnes
without
out
the
ministery
of
a
sacrament
,
to
make
an
article
of
faith
,
and
such
like
;
but
onely
that
which
it
pleased
our
Lord
to
communicate
vnto
him
:
nor
the
most
learned
Diuines
yeeld
him
all
authority
without
limitation
.
For
beside
that
which
S.
Thomas
writeth
of
dispensation
in
vowes
,
Franciscus
à
Victoria
,
disputing
whether
the
Pope
may
delegate
power
vnto
a
Priest
who
is
not
a
Bishop
,
to
giue
orders
?
concludeth
that
S.
Thomas
,
Paludanus
,
and
all
say
,
he
cannot
.
And
against
his
dispencing
in
matrimony
before
consummation
:
It
is
to
be
noted
that
euery
oath
is
either
assertory
,
that
is
,
of
things
present
or
past
;
or
else
promissorie
,
of
things
to
come
:
and
either
of
good
and
lawfull
matters
,
or
of
euill
and
vnlawfull
.
An
vnlawfull
thing
,
and
that
which
cannot
be
performed
without
sinne
,
is
not
matter
of
an
oath
,
and
therefore
requireth
no
dispensation
or
absolution
from
it
,
as
is
manifest
:
for
whosoeuer
should
sweare
to
commit
adultery
,
which
is
promissorie
,
or
neuer
to
pray
,
neuer
to
fast
,
and
such
like
,
will
any
man
say
that
he
must
seeke
to
be
absolued
from
that
oath
;
and
not
rather
that
he
is
bound
ex
naturarei
not
to
performe
it
,
When
in
an
Oath
is
any
thing
sworne
or
promised
to
Prince
or
priuate
man
,
which
is
manifestly
iust
,
according
to
the
law
of
God
,
and
accompanied
with
these
three
associates
,
Veritie
,
Iudgment
and
Iustice
,
that
ought
duly
to
be
performed
of
him
that
so
sweareth
:
Reddes
Domino
iuramenta
tua
;
and
cannot
be
dispenced
withall
,
when
as
the
obseruation
of
an
Oath
falleth
vnder
a
diuine
precept
,
which
is
indispensable
,
as
S.
Thomas
writeth
in
the
place
aboue
noted
ad
primum
.
And
in
euery
such
Oath
,
yea
though
it
be
coacted
,
riseth
an
obligation
,
whereby
a
man
resteth
bound
to
God
,
which
is
not
taken
away
in
foro
conscientiae
,
as
he
affirmeth
.
To
which
purpose
S.
Bernard
writeth
thus
:
Such
I
take
our
Oath
of
allegiance
to
be
,
published
and
proclaimed
by
God
,
commanding
subiects
and
all
inferiors
to
render
vnto
Caesar
and
all
superiours
their
due
:
against
which
no
dispensation
,
no
absolution
can
be
of
force
.
And
herein
I
say
not
,
that
his
Holinesse
cannot
dispence
or
absolue
from
any
Oath
,
but
from
this
particular
Oath
,
wherein
is
nothing
promised
which
is
not
manifestly
law
full
,
and
profitable
and
due
to
him
to
whom
it
is
made
:
and
in
such
an
Oath
,
S.
Thomas
saith
,
Tolet
:
Quando
iuramentum
,
&c.
When
an
Oath
is
to
the
vtilitie
of
some
third
person
,
it
cannot
be
dispenced
withall
,
no
not
by
the
Pope
,
without
the
consent
of
the
third
person
;
as
also
the
Pope
cannot
take
away
an
other
mans
goods
.
Whereto
tendeth
our
Oath
,
but
to
the
vtilitie
or
good
of
his
Maiesty
;
and
to
his
great
preiudice
would
it
not
be
,
if
his
subiects
should
accept
of
any
absolution
from
the
same
?
Speculator
likewise
denieth
that
the
Pope
may
absolue
any
man
from
a
lawfull
Oath
,
But
the
Church
vseth
to
remit
an
Oath
extorted
by
force
or
feare
.
It
may
be
answered
,
that
if
such
an
Oath
extorted
be
manifestly
vniust
,
and
would
be
against
the
law
of
God
to
be
taken
without
force
or
feare
;
no
violence
or
feare
of
losing
goods
or
life
can
make
it
lawfull
.
Which
doctrine
is
taught
in
the
Canon-law
,
lib.
1.
Decretal
.
de
his
quae
vi
metusue
cap.
2.
in
glossa
.
and
15.
c.q.
6.
in
glossa
.
&
Extra
.
de
iureiurando
;
that
for
no
feare
it
is
lawfull
to
incurr
e
a
mortall
sin
,
If
it
be
iust
and
lawfull
which
thou
art
required
to
do
,
why
doest
thou
refuse
to
do
it
?
and
why
expectest
thou
compulsion
to
make
thee
to
performe
that
which
in
dutie
thou
art
bound
?
I
know
thou
wilt
grant
that
a
father
may
shake
his
rod
,
threaten
to
correct
his
child
,
and
beate
him
,
if
of
stubburnnesse
will
not
aske
blessing
,
or
will
not
do
his
dutie
by
obeying
him
.
So
may
the
Magistrate
,
who
carrieth
the
sword
ad
vindictam
malefactorum
,
not
onely
threaten
,
but
really
punish
and
force
thee
to
performance
of
that
which
is
lawfull
and
thou
oughtest
otherwise
to
do
.
And
God
himself
the
patterne
of
good
gouernment
threatneth
hell
fire
,
and
punisheth
seuerely
the
transgressors
of
his
law
with
many
corporall
afflictions
,
and
therby
forceth
many
to
obserue
and
keepe
his
commandements
,
which
of
loue
,
without
any
such
compulsion
,
they
ought
in
dutie
to
do
.
Will
any
hereof
inferre
,
that
the
Pope
or
any
power
on
earth
can
absolue
these
from
performing
their
duty
to
God
or
man
,
for
that
it
is
extorted
by
feare
?
Then
I
conclude
,
that
lawfull
Oathes
,
such
as
are
made
by
subiects
to
Princes
of
their
fidelitie
,
bind
in
conscience
,
although
they
be
forced
on
them
by
feare
of
punishments
,
and
cannot
be
dispenced
withall
.
To
this
purpose
Caietan
saith
;
that
Oathes
of
him
that
promiseth
,
whether
they
be
coacted
or
voluntarie
,
si
habent
materiam
bonam
moraliter
,
do
binde
in
the
court
of
conscience
.
Whereas
some
will
say
,
that
Popes
haue
practised
this
authorie
of
absoluing
subiects
from
lawfull
Oaths
:
it
may
be
answered
with
Ioan.
de
Turrecrecremata
,
Syluester
,
Soto
and
others
,
That
the
facts
of
Popes
make
not
an
article
of
faith
.
And
it
is
one
thing
to
do
somewhat
de
facto
,
and
another
to
determine
that
so
it
ought
to
be
done
de
iure
.
Turrecremata
speaking
of
vnlawfull
dispensations
,
saith
:
And
if
it
were
so
done
at
any
time
,
by
some
Pope
,
either
ignorant
in
diuine
learning
,
or
blinded
with
couetousnesse
of
mony
,
which
for
such
exorbitant
dispensations
is
accustomed
to
be
offered
,
or
else
to
please
men
:
it
followeth
not
that
he
could
do
it
iustly
:
(
that
was
,
Clement
3.
dispencing
with
Constantia
a
professed
Nunne
,
to
marrie
with
Henrie
6.
Emperor
,
son
to
Fredericke
2.
)
The
Church
is
gouerned
,
or
ought
to
be
gouerned
,
by
rights
&
lawes
,
not
by
such
facts
or
examples
.
Thus
you
see
that
it
is
no
denying
his
Holinesse
spirituall
power
to
say
,
that
he
cannot
dispence
in
all
lawes
,
all
vowes
,
or
all
oathes
,
nor
consequently
absolue
me
of
this
Oath
of
allegiance
.
How
I
pray
you
can
I
sweare
truly
(
as
I
must
if
I
do
well
)
that
which
neuer
was
determined
or
defined
by
the
Church
,
but
is
matter
of
opinion
,
diuersly
held
of
diuers
learned
men
?
Verie
well
,
and
without
sinne
.
And
you
may
obserue
what
is
commanded
in
holy
Scripture
to
such
as
shall
take
an
Oath
;
v.
g.
that
the
Pope
cannot
by
any
authoritie
depose
Princes
,
or
such
a
thing
is
true
;
not
onely
when
he
certainly
knoweth
it
to
be
so
,
but
also
when
he
is
perswaded
in
his
conscience
vpon
probable
reason
,
Excommunicantur
illi
qui
affirmant
,
&c.
They
are
excommunicated
that
affirme
them
to
sinne
deadly
,
or
to
be
heretikes
,
who
defend
the
blessed
mother
of
God
to
be
conceiued
without
originall
sin
.
In
like
maner
they
are
excommunicated
,
that
affirme
them
to
sin
deadly
,
or
to
be
hereticks
,
De
fide
both
may
be
holden
without
mortall
sin
,
although
it
be
much
more
certaine
and
truer
,
that
she
was
conceiued
without
any
spot
,
&
ita
nos
credimus
,
and
so
we
beleeue
.
Might
not
(
trow
ye
)
each
of
these
without
sin
sweare
their
opinion
was
true
?
Yes
vndoubtedly
.
The
like
may
be
,
that
the
Pope
is
aboue
a
generall
Councell
,
as
was
defined
in
the
Councell
of
Lateran
vnder
Leo
the
tenth
,
taught
and
beleeued
by
the
greater
part
of
Diuines
at
this
day
.
Which
definition
of
the
Councell
,
Costerus
maketh
doubt
,
whether
it
were
de
fide
,
inclining
to
the
negatiue
part
,
Thomas
More
likewise
in
his
letter
to
Cromwell
,
saith
:
Neuer
thought
I
the
Pope
aboue
the
generall
Councell
.
No
doubt
but
this
holy
and
leaned
man
would
haue
sworne
,
if
occasion
had
bene
offered
,
that
his
opinion
was
true
,
because
it
was
such
as
he
thought
.
So
may
any
in
this
our
case
of
the
Oath
of
allegiance
,
sweare
no
lesse
truly
then
they
,
hauing
good
Authors
,
and
all
antiquitie
for
their
opinion
.
Many
like
instances
might
be
here
produced
of
the
diuersitie
of
doctrine
betweene
S.
Thomas
and
Scotus
,
and
their
schollers
,
who
peremptorily
will
defend
their
doctrine
against
each
others
,
yet
all
agreeing
in
vnitate
fidei
:
but
these
shall
suffice
.
After
all
this
followeth
another
point
,
no
lesse
difficult
then
any
of
the
rest
of
the
Oath
,
that
is
:
And
I
do
further
sweare
,
that
I
do
from
my
heart
abhorre
,
detest
and
abiure
,
as
impious
and
hereticall
,
this
damnable
doctrine
and
pofition
,
that
Princes
which
be
excommunicated
or
depriued
by
the
Pope
,
may
be
deposed
or
murthered
by
their
subiects
,
or
any
other
whatsoeuer
.
Some
peraduenture
not
duly
considering
what
they
heare
or
reade
concerning
this
point
of
the
Oath
,
finding
the
words
(
Pope
)
and
(
excommunicated
,
)
perswade
themselues
assuredly
,
that
to
take
this
clause
,
is
absolutely
to
renounce
the
Pope
,
and
denie
his
power
to
excommunicate
.
Others
of
better
vnderstanding
conceiue
rightly
,
that
such
authoritie
is
rather
presupposed
and
granted
to
be
in
him
,
then
denied
:
but
to
abiure
(
which
in
this
place
signifieth
to
denie
with
an
oath
)
a
doctrine
as
hereticall
,
that
is
,
to
sweare
it
is
heresie
,
which
hath
not
bene
determined
or
defined
by
the
Church
,
seemeth
very
hard
and
vnlawfull
to
be
sworne
.
For
answer
,
you
shall
first
vnderstand
,
that
a
man
may
abhorre
,
or
detest
a
doctrine
,
as
he
would
detest
yea
heresie
it selfe
,
yet
not
affirme
the
doctrine
which
he
so
detesteth
to
be
heresie
.
V.g.
If
any
should
detest
the
doctrine
of
S.
Thomas
and
of
the
Dominicans
,
And
for
a
second
,
let
it
be
granted
,
that
such
as
sweare
,
thinke
it
indeed
to
be
heretical
doctrine
(
albeit
the
Church
hath
not
defined
it
so
,
)
that
Princes
which
be
excommunicated
or
depriued
by
the
Pope
,
may
be
deposed
or
murthered
by
their
subiects
,
&c.
what
absurditie
is
like
to
follow
?
I
haue
already
(
as
I
trust
)
sufficiently
proued
,
that
neither
Bishops
nor
the
Pope
,
by
their
spirituall
censure
,
haue
authoritie
to
dispossesse
any
priuate
man
or
Prince
,
be
he
neuer
so
peruerse
an
hereticke
,
of
his
lands
,
goods
,
or
temporall
dominions
;
for
that
it
is
against
the
essence
or
nature
of
excommunication
to
worke
such
an
effect
.
It
is
likewise
proued
to
be
against
the
law
of
God
,
for
children
,
seruants
and
subiects
to
disobey
their
parents
,
maisters
and
Princes
,
commanding
iustly
:
notwithstanding
any
excommunication
denounced
against
them
,
which
is
the
Churches
period
,
beyond
which
she
may
not
go
;
it
being
onely
a
depriuing
of
the
common
goods
of
the
Church
appertaining
to
Christians
.
Now
what
doctrine
soeuer
is
repugnant
to
Scripture
,
euery
word
thereof
being
de
fide
.
may
well
be
accounted
heresie
,
and
as
such
abhorred
and
abiured
:
for
haeresis
est
circa
ea
quae
sunt
fidei
,
And
in
my
iudgement
it
may
be
admited
,
that
any
Catholick
wil
stick
at
this
point
,
here
being
no
mention
of
the
Popes
deposing
(
that
which
many
stand
vpon
,
)
but
of
subiects
,
or
any
other
whatsoeuer
;
vnlesse
they
will
ranke
him
among
these
,
whatsoeuer
,
which
ought
not
so
to
be
vnderstood
.
But
if
they
will
vnder
this
generall
word
vnderstand
also
the
Pope
,
yet
may
it
be
said
,
it
is
heresie
,
to
wit
,
May
be
murthered
;
which
cannot
be
vnderstood
but
of
killing
vniustly
,
and
without
authoritie
.
If
you
say
,
that
the
other
part
,
May
be
deposed
,
was
neuer
declared
,
nor
adiudged
heresie
,
and
therefore
the
Oath
cannot
be
taken
,
because
bonum
is
ex
integra
causa
,
and
malum
ex
singulis
defectibus
:
then
one
part
not
being
hereticall
.
how
can
this
clause
be
lawfully
sworne
,
that
Princes
which
be
excommunicated
,
may
be
deposed
,
to
be
damnable
and
hereticall
doctrine
?
This
indeed
is
such
an
obiection
,
as
in
the
iudgement
of
diuers
cannot
be
answered
,
and
whereupon
many
pretend
to
haue
great
reason
to
stand
:
but
let
all
passion
be
layd
aside
,
lending
me
an
indifferent
care
,
&
with
Gods
assistance
such
a
solution
may
be
framed
,
as
shall
satisfie
I
trust
and
solue
the
difficultie
.
In
our
Oath
,
no
man
sweareth
,
nor
is
vrged
to
sweare
,
nor
by
the
law
ought
to
sweare
further
then
the
expresse
words
of
the
Oath
,
which
are
after
this
sort
;
as
is
also
noted
before
,
pag.
119.
And
I
do
further
sweare
,
that
I
do
from
my
heart
abhorre
,
detest
and
abiure
as
impious
and
hereticall
,
What
?
Note
wel
,
this
damnable
doctrine
and
position
,
What
position
?
Forsooth
,
that
Princes
which
be
excommunicated
or
depriued
by
the
Pope
,
may
be
deposed
or
murthered
by
their
subiects
,
&c.
This
position
is
sworne
,
not
per
partes
,
by
peecemeale
,
but
coniunctiuely
and
wholly
as
it
lieth
:
and
so
,
it
cannot
be
denied
but
it
is
impious
and
hereticall
doctrine
;
heresie
here
being
affirmed
,
not
on
the
parts
of
the
position
separated
,
but
on
the
〈◊〉
hole
together
.
For
in
a
sentence
affirmatiue
,
disiunctiue
proposition
,
or
booke
,
if
any
part
be
defectuous
,
false
,
or
hereticall
,
albeit
some
part
thereof
be
true
,
and
sound
doctrine
;
it
may
wel
be
said
,
that
the
whole
sentence
,
proposition
or
booke
is
defectuous
;
false
,
May
be
deposed
;
closed
in
one
proposition
with
the
other
part
;
or
murthered
,
which
is
hereticall
;
the
whole
position
as
it
lieth
must
needes
bee
said
,
and
may
be
sworne
to
be
hereticall
.
For
example
,
The
Inquisition
vseth
to
condemne
as
a
scandalous
or
hereticall
booke
,
if
there
be
but
one
onely
Chapter
or
sentence
of
scandalous
or
hereticall
doctrine
contained
therein
,
though
all
the
rest
be
found
and
Catholicke
.
And
may
not
any
man
lawfully
sweare
,
that
booke
so
condemned
,
to
be
scandalous
or
hereticall
,
albeit
all
the
whole
is
not
such
?
or
that
man
to
be
an
hereticke
,
which
erreth
against
one
onely
article
of
the
Catholicke
faith
?
But
if
the
two
parts
of
the
proposition
you
thinke
are
sworne
diuisim
and
by
parts
,
not
coniunctim
or
totally
together
;
then
let
impious
go
with
the
first
part
may
be
deposed
;
and
hereticall
with
the
latter
or
murthered
;
and
I
cannot
see
how
you
can
deny
,
but
so
it
may
be
sworne
.
If
any
will
yet
stand
vpon
the
word
abiure
;
as
I
heare
many
do
,
saying
,
It
signifieth
not
onely
simply
to
deny
a
thing
with
an
oath
,
as
al
Dictionaries
vnderstand
the
word
,
but
by
oath
to
deny
that
which
once
he
held
before
:
then
,
he
that
neuer
held
the
doctrine
and
position
aboue
named
,
cannot
take
this
Oath
,
because
he
may
not
abiure
that
opinion
which
he
neuer
held
.
But
this
will
manifestly
appeare
,
to
him
that
hath
any
experience
in
the
practise
of
the
Church
,
to
be
false
.
For
,
let
any
be
conuented
into
the
Inquisition
for
any
one
heresie
whatsoeuer
,
as
Anabaptisme
;
Brownisme
,
&c
,
if
afterwards
he
repent
and
conuert
to
the
Catholicke
faith
,
he
shall
be
required
;
and
must
of
necessitie
abiure
,
not
onely
that
impious
opinion
or
heresie
of
Anabaptisme
or
Brownisme
,
which
he
held
before
,
but
also
all
other
heresies
,
as
Pelagianisme
,
Arianisme
,
Nestorianisme
,
&c.
which
haply
he
had
alwayes
before
detested
.
This
therefore
is
but
a
vaine
verball
shift
of
some
who
not
knowing
what
to
say
against
the
maine
points
of
the
Oath
,
are
driuen
out
of
the
profundity
of
their
wits
to
seeke
a
knot
in
a
rush
,
to
inuent
a
difficultie
where
none
is
,
therby
to
intrap
the
soules
of
scrupulous
consciences
,
and
deterre
them
from
performing
their
dutie
to
their
Prince
,
making
no
conscience
to
ouerthrow
them
also
in
their
temporals
.
If
any
insift
saying
,
that
they
thinke
indeed
the
doctrine
,
which
teacheth
it
to
be
no
sin
to
depose
or
murther
a
good
and
lawfull
King
,
such
a
one
as
gouerneth
for
the
good
of
the
common
▪
wealth
,
to
be
hereticall
:
but
if
he
become
a
tyrant
,
such
a
one
as
hath
more
care
of
his
owne
vtilitie
then
of
the
weale
publicke
,
and
seeketh
to
subuert
the
State
,
persecuteth
the
professours
of
the
true
religion
,
and
sets
vp
idolatrie
in
steed
of
Christian
faith
in
the
iudgement
of
the
people
;
it
is
not
heresie
to
teach
,
that
he
may
be
deposed
by
the
State
assembled
,
or
lawfully
murthered
by
any
man
whatsoeuer
.
And
is
not
this
pernicious
doctrine
of
many
sectaries
of
this
age
heresie
?
It
being
directly
repugnant
to
the
doctrine
and
example
of
our
Sauiour
Christ
and
his
Apostles
,
against
the
law
giuen
to
Moses
,
Thou
shalt
not
kill
;
as
also
against
that
saying
of
our
Lord
,
Qui
acceperit
gladium
,
gladio
peribit
:
Whosoeuer
shall
take
the
sword
(
to
strike
withall
without
authority
)
shal
perish
with
the
sword
.
This
was
that
dangerous
position
worthily
condemned
as
heretical
in
the
Councel
of
Constance
:
Quilibet
tyrannus
potest
,
&
debet
licitè
&
meritoriè
occidi
,
&c.
Against
which
error
this
holy
Synode
endeuoring
to
arise
,
and
vtterly
to
extinguish
the
same
,
after
mature
deliberation
doth
declare
,
and
define
,
that
this
doctrine
erroneous
in
faith
and
manners
,
and
doth
reiect
and
condemne
it
▪
as
hereticall
and
scandalous
,
opening
a
gap
to
fraude
deceipt
,
dissimulation
,
treason
and
periury
.
It
doth
moreouer
declare
,
and
define
,
that
they
who
shall
obstinatly
maintaine
this
pernicious
doctrine
,
are
heretikes
,
and
as
such
to
be
punished
,
according
to
the
canonicall
decrees
.
And
that
this
is
the
intent
and
purpose
of
the
Synode
,
Antimariana
:
Censet
seditiosum
,
impium
&
haereticum
esse
.
The
sacred
Facultie
iudgeth
or
decreeth
,
that
it
is
seditious
,
impious
;
and
hereticall
for
any
subiect
,
vassall
or
stranger
,
vpon
what
occasion
,
pretence
,
or
diuised
colour
soeuer
,
sacris
Regumpersonis
vina
inferre
,
to
do
any
violence
(
note
wel
)
against
the
sacred
persons
of
Kings
.
Whereunto
accordeth
S.
Thomas
,
that
yea
a
tyrant
may
not
be
slain
by
his
subiects
,
otherwise
he
should
be
contrary
to
himselfe
,
for
thus
he
writeth
.
Essetmultitudini
periculosum
&
eius
rectoribus
.
It
were
dangerous
to
the
people
and
their
gouernours
,
that
any
should
attempt
to
take
away
the
life
of
Princes
,
though
they
were
tyrants
:
for
commonly
not
the
well
disposed
,
but
the
ill
affected
men
do
thrust
themselues
into
that
danger
.
And
the
gouernement
of
good
Kings
is
as
odious
to
bad
men
,
as
the
rule
of
tyrants
to
good
people
.
Wherefore
the
kingdome
by
this
presumption
would
be
rather
in
danger
to
forgo
a
good
Prince
,
then
a
wicked
tyrant
.
So
S.
Thomas
.
By
this
Catholicke
censure
of
that
famous
Vniuerfitie
,
and
by
the
definitiue
sentence
of
the
generall
Councell
,
and
the
doctrine
of
S.
Thomas
,
you
see
it
to
be
condemned
as
hereticall
and
damnable
doctrine
,
that
Princes
(
as
in
our
Oath
)
which
be
excommunicated
,
(
or
tyrants
by
the
Councell
)
may
be
deposed
(
which
cannot
be
effected
without
violence
to
their
persons
,
and
slaughter
of
many
men
)
by
their
subiects
(
Nobles
or
commons
)
or
any
other
whatsoeuer
.
Whereby
you
may
secure
your
conscience
,
this
part
of
the
Oath
to
be
lawfull
,
and
may
be
taken
without
feare
or
preiudicating
the
Popes
spirituall
authoritie
.
Sir
,
what
say
you
then
to
the
Friars
killing
his
liege
Lord
Henrie
the
third
of
France
,
the
mod
Christian
King
,
supposed
to
be
a
tyrant
in
gouernement
,
and
a
fauourer
of
heretikes
;
applauded
or
allowed
of
(
as
seemeth
to
some
)
by
Pope
Sixtus
5.
in
his
oration
made
in
a
secret
Consistorie
before
the
Cardinals
,
anone
after
the
certaine
newes
of
the
act
,
and
the
Kings
death
?
My
opinion
is
,
that
as
the
doctrine
teaching
to
be
no
sinne
to
kill
a
tyrant
,
is
worthily
condemned
as
impious
and
hereticall
:
(
which
you
haue
heard
sufficiently
proued
in
the
precedent
pages
,
)
so
such
a
fact
,
of
such
a
one
,
in
such
sort
,
must
needs
be
most
impious
and
damnable
:
yea
supposing
we
should
grant
,
that
King
to
haue
bene
such
a
one
as
is
aboue
said
;
albeit
the
French
know
right
well
he
was
their
true
and
rightful
King
,
and
besides
liued
and
died
a
member
of
the
Catholicke
Romane
Church
.
And
whosoeuer
will
go
about
to
excuse
this
inexcusable
fact
,
and
to
say
,
that
he
did
it
,
either
out
of
a
great
zeale
to
deliuer
the
commonwealth
from
such
a
supposed
wicked
and
tyrannical
King
:
or
else
that
he
did
it
by
diuine
inspiration
,
being
ordained
and
appointed
by
God
so
to
do
;
Saint
Paul
teacheth
otherwise
,
to
wit
,
Non
faciamus
mala
,
vt
veniant
bone
.
Let
vs
not
do
euill
,
that
there
may
come
good
.
And
Dauid
,
a
man
according
to
Gods
owne
heart
elected
to
be
King
of
the
Iewes
,
both
by
his
example
proceeded
,
and
in
his
doctrine
taught
otherwise
.
For
when
Dauid
,
persecuted
by
Saul
,
yea
who
at
that
time
sought
his
life
,
came
euen
to
Sauls
Tent
whilest
he
was
sleeping
,
and
was
counselled
by
his
Chiefetaine
Abisai
to
kill
him
:
saying
,
Conclusit
Deus
inimicum
tuum
hodie
in
manus
tuas
:
nunc
ergo
perf●diam
eum
lancea
in
terra
,
semel
,
&
secundò
opus
non
erit
.
God
hath
this
day
deliuered
thine
enemie
into
thine
hands
;
I
will
now
therefore
pierce
him
with
a
Iance
in
the
earth
,
once
,
and
the
second
time
it
shall
not
need
.
Dauid
made
him
answer
in
this
sort
,
charging
him
not
to
lay
hands
on
the
King
to
hurt
him
:
Ne
interficias
eum
:
quis
enim
extendet
manum
suam
in
christum
Domini
,
&
innocens
erit
?
Kill
him
not
:
for
who
,
or
what
is
he
that
shall
reach
out
his
hand
against
the
annotated
of
our
Lord
,
and
shall
be
innocent
?
It
followeth
a
little
after
:
Our
Lord
be
mercifull
vnto
me
(
saith
Dauid
)
that
I
may
not
stretch
out
my
hand
against
the
annointed
of
our
Lord
.
In
saying
,
who
,
or
what
is
he
;
and
teaching
that
himselfe
,
who
best
might
,
could
not
without
offence
lay
violent
hands
on
King
Saul
,
gaue
vs
instruction
that
it
could
not
be
lawfull
for
Friar
Clement
to
extend
his
bloudie
hands
as
he
did
,
gainst
his
true
and
lawfull
Prince
the
annointed
of
our
Lord
:
and
Christ
himselfe
after
commanding
,
And
no
lesse
dangerous
&
impious
it
is
to
say
,
that
he
did
that
horrible
murther
by
diuine
inspiration
;
for
then
should
be
iustified
a
most
wicked
Parricide
,
and
likewise
a
gap
opened
to
all
miscreants
to
commit
any
outragious
crueltie
,
against
any
superiour
,
Prince
or
King
whatsoeuer
.
And
so
whilest
they
machinate
their
mischiefe
,
if
this
be
granted
,
they
may
cloake
it
with
the
mantle
of
diuine
inspiration
,
thinking
thereby
to
passe
blamelesse
before
God
and
men
.
But
who
can
enter
into
the
secret
iudgements
of
almightie
God
to
know
this
?
according
to
the
holy
Scripture
,
Quis
cognouit
sensum
Domint
,
aut
quis
consiliarius
eius
fuit
?
Who
hath
knowne
the
iudgement
of
our
Lord
,
or
who
hath
bene
his
counsellor
?
This
assertion
of
this
truly
ignominious
and
wretched
Friars
being
inspired
from
God
to
do
so
sinful
,
and
execrable
an
outrage
,
is
no
lesse
to
be
reiected
then
the
former
.
For
the
righteous
God
of
heauen
,
neither
appointed
,
nor
excited
,
but
onely
permitted
him
to
put
in
practise
his
diuellish
inward
suggestions
,
against
the
sacred
person
of
his
dread
Soueraigne
,
for
causes
to
man
vnknowne
,
as
he
permitted
Adam
to
fall
,
Iudas
to
betray
his
Lord
and
maister
.
Now
touching
the
Popes
oration
,
some
make
a
doubt
whether
euer
any
such
,
specially
of
approuing
the
Friars
act
,
were
pronounced
by
his
Holines
,
&
in
Consistorie
,
as
hath
bene
reported
,
and
is
extant
in
Anti-Sixtus
,
or
no
▪
and
the
rather
for
that
Cardinall
Bellarmine
in
his
answer
to
our
clement
and
most
gracious
Kings
learned
Apology
writeth
,
Whether
the
enemies
of
the
Church
haue
set
forth
the
oration
made
by
Pope
Sixtus
in
the
Consistorie
I
know
not
;
but
this
I
know
,
that
I
haue
lately
seene
such
a
one
both
in
Latin
and
in
French
,
printed
according
to
a
copie
set
forth
at
Paris
1589.
the
yeare
of
the
Kings
death
,
by
Nicholas
Niuelle
,
and
Rollin
Tierry
;
Sur
la
Copie
imprimée
à
Paris
chez
Nicholas
Niuelle
&
Rollin
Tierry
soy
disans
Impromeur
&
Libraire
de
la
sainte
Vnion
,
auee
Printlege
de
la
dite
Vmen
&
apbrobation
de
la
faculté
de
Theologis
de
Paris
.
And
set
forth
with
approbation
of
three
Doctors
of
the
facultie
of
Paris
,
as
followeth
.
Nous
soubsignez
Doctours
e●
Theologie
de
la
facultéde
Paris
,
certifions
auoir
conferé
Harangue
pronontée
par
sa
saintcteté
auec
l'exemplaire
Latin
enuoyé
de
Rome
,
&
auoir
trouué
conforme
l'vn
à
l'autre
.
BOVCHER
.
DECREIL
.
ANCELIN
.
Which
oration
who
so
is
desirous
to
see
,
may
here
reade
it
according
to
the
Latine
copie
printed
as
aboue
:
it
followeth
thus
:
Sixti
Quinti
Pont.
Max.
de
Henrici
Tertij
Morte
,
Sermo
.
Romae
in
Consistorio
Patrum
habitus
,
11.
Septembris
,
1589.
A
Nime
meo
saepe
,
ac
seriò
reuoluens
,
mentisque
aciem
intendens
in
ea
,
quae
nuper
Dei
voluntate
acciderunt
,
videor
mihi
verè
posse
illud
Prophetae
Abacuch
vsurpare
:
Opera
manuum
tuarum
sunt
coeli
.
Item
,
Requieuit
die
septimo
ab
omni
opere
quod
patrarat
.
Cum
berò
factum
ait
,
eo
verbo
tale
aliquid
in
Scripturis
exprimi
,
quod
non
temerè
,
casu
,
fortuua
aut
per
accideus
euenire
dicitur
;
sed
quod
expressa
Dei
voluntate
,
pronidentia
,
dispositione
,
ac
or
dina●io●e
obuenis
.
Vt
cum
dicit
Saluator
,
Opera
quae
ego
facio
,
vos
facietis
,
&
maiora
horum
facietis
:
&
similia
in
sacris
litteris
plurima
.
Quod
autem
loquatur
in
praeterito
factum
esse
,
id
more
aliorum
Prophetarum
facit
,
qui
propter
certitudinem
euentus
sosent
saepe
de
futuris
,
ac
si
iam
facta
essent
,
praedicere
.
Dicunt
enim
Philosophi
,
res
praeteritas
esse
de
necessitate
,
praesentes
de
inesse
,
futuras
de
possibili
tantùm
:
ita
illi
loquuntur
.
Propter
quam
certitudinem
Isaias
propheta
longè
antè
vaticinatus
de
morte
Christi
,
sic
dixit
,
sicut
in
Act.
Apostolorum
cap.
8.
etiam
recitatur
,
Tanquam
ouis
ad
accisionem
ductus
est
,
&
sicut
agnus
coram
tondente
se
non
aperuit
os
suum
&c.
Atque
hoc
,
de
quo
nunc
verbafacimus
,
&
quod
his
diebus
nostris
euenit
,
verè
insigne
,
menorabile
,
&
penè
incredibile
opus
est
,
nec
sine
Dei
opt.
Max.
particulari
prouidentia
,
&
dispositione
perpetratum
.
Occidit
Monachus
Regem
,
non
pictum
aut
fictumin
charta
,
aut
pariete
;
sed
Regem
,
Francorum
in
medio
exercitus
sui
,
milite
&
cuslodia
vndique
septum
,
quod
re
vera
tale
est
,
&
co
modo
effectum
,
vt
nemo
nunc
credat
,
cum
narrabitur
,
&
fortasse
apud
posteritatem
pro
fabula
reputabitur
.
Quod
Rex
sit
mortuus
,
vel
etiam
peremptus
,
facilè
creditur
,
sed
eum
sic
sublatum
,
vix
est
credibile
:
sicut
Christum
natum
ex
foemina
statim
assentimur
:
sed
si
addas
porro
ex
foemina
Virgine
ortum
esse
,
tunc
secundum
hominem
non
assentior
:
ita
etiam
quod
mortuus
sit
Christus
facilè
credimus
,
sed
quod
mortuus
iam
rasurrexerit
ad
vitam
,
quia
ex
priuatione
ad
habitum
non
fit
regressio
,
redditur
secundum
intellectum
humanum
impossibile
,
&
propterea
incredibile
:
quod
homo
ex
somno
,
ex
morbo
,
etiam
ex
syncope
,
vel
extasi
resuscitatur
,
quia
id
saepe
secundum
natur
am
fit
,
humanitus
credimus
;
sed
resurrexisse
à
mortuis
,
ita
secundum
carnem
videbatur
incredibile
,
Vt
Paulo
apud
philosophos
Athenienses
de
hac
resurrectione
disserenti
,
improperarent
,
quòd
esset
nouorum
daemoniorum
annunciator
:
&
alij
,
sicut
D.
Lucas
narrat
,
irridebant
,
alij
dicebant
,
Audiemus
te
de
hoc
iterum
.
De
talibus
igitur
,
quae
secundum
naturae
leges
,
&
ordinarium
cursum
fieri
non
solent
,
dicit
Propheta
:
quòd
nemo
credet
,
cum
narrabitur
;
sed
huiusmodi
tantùm
fidem
adhibemus
ex
consideratione
omnipotentiae
diuinae
,
&
per
subiectionem
intellectus
nostri
in
obedientiam
fidei
,
&
obsequium
Christi
.
Nam
hoc
modo
quod
erat
incredibile
naturaliter
,
fit
credibile
.
Igitur
qui
secundum
hominem
non
credo
Christum
de
virgine
natum
,
tamen
quando
additur
hoc
factum
esse
supra
naturae
terminos
per
operationem
Spiritus
sancti
,
tunc
verè
assentior
,
&
credo
.
Ita
quando
dicitur
Christum
ex
mortuis
resurrexisse
,
humanitus
non
credo
;
sed
cum
id
factum
esse
per
diuinam
(
quae
in
ipso
erat
)
naturam
affirmatur
,
tunc
omnino
credo
.
Eodem
modo
licet
tantum
Regem
in
medio
exercitus
,
tot
stipatum
militibus
,
ab
vno
simplici
,
&
imbelli
Religioso
occisum
esse
,
secundum
prudentiam
carnis
,
&
intellectum
humanum
sit
incredibile
,
vel
omnino
improbabile
;
tamen
considerando
ex
altera
parte
grauissima
Regis
peccata
,
&
specialem
Dei
omnipotentis
in
hac
re
prouidentiam
,
&
quàm
inusitato
,
&
mirabili
modo
iustissimam
voluntatem
suam
erga
ipsum
impleuerit
,
omnino
,
&
firmiter
credo
.
Rem
etenim
tam
istam
grandem
,
&
inusitatam
aliò
referre
,
quàm
ad
particularem
Dei
prouidentiam
(
sicut
quosdam
ad
alias
caussas
ordinarias
,
veletiam
ad
fortunam
,
&
casum
,
aut
similes
accidentarios
euentus
perperam
referre
intelligimus
)
prorsus
non
licet
;
sicut
ij
,
qui
totius
facti
seriem
pressiùs
obseruant
,
facilè
videre
possunt
,
vbi
plurima
interuenerunt
,
quae
ab
homine
,
nisi
Dei
speciali
concurrente
auxilio
,
expediri
non
quiuerant
.
Et
sanè
Regum
,
ac
Regnorum
rationes
,
caeteráque
tam
rara
,
tantíque
momenti
negotia
à
Deo
temerè
administrari
non
est
existimandum
.
Sunt
in
sacra
historia
nonnulla
huius
generis
,
nec
eorum
quidquam
potest
aliò
,
quàm
ad
Deum
authorem
referri
:
tamen
nihil
est
,
vbi
magis
claret
superna
operatio
,
quàm
in
isto
,
de
quo
nunc
agimus
.
Lib.
Maccha
.
1.
cap.
6.
legimus
,
Eleazarum
,
vt
Regem
populi
Dei
persecutorem
,
ac
hostem
tolleret
,
seipsum
certae
morti
obtulisse
.
Nam
in
conflictu
conspiciens
Elephantem
caeteris
eminentiorem
,
in
quo
videbatur
Rex
esse
,
concito
cursu
in
median
hostium
turmam
se
conijciens
,
hinc
inde
viam
vi
sternens
,
ad
belluam
venit
,
atque
sub
eam
intrauit
,
subiectóque
gladio
peremit
,
quae
cadens
oppressit
Eleazarum
&
extinxit
.
Hic
quoad
zelum
,
&
animi
robur
,
reíque
tentatae
exitum
,
aliquid
huius
nostri
simile
cernimus
,
tamen
in
reliquis
nihil
est
comparabile
.
Eleazarus
erat
miles
,
armis
&
pugna
exercitatus
,
in
ipso
praelio
constitutus
,
ardoréque
animi
,
&
furore
(
vi
fit
)
accensus
:
iste
Monachus
praelijs
ac
pugnis
non
erat
assuefactus
,
&
à
sanguine
,
vitae
suae
instituto
ita
abhorrens
,
vt
nec
ex
venae
incisione
fusum
cruorem
forsan
ferre
potuerit
.
Ille
nouerat
genus
mortis
,
simúlque
locum
sepulturae
suae
,
nempe
quòd
ruina
belluae
inclusus
magis
,
quàm
oppressus
,
suo
sepeliretur
triumpho
:
iste
mortem
,
ac
tormenta
crudeliora
,
&
incognita
expectabat
,
sepulchróque
se
cariturum
non
dubitabat
.
Sed
&
alia
multa
dissimilia
sunt
.
Nota
quoque
est
insignis
illa
historia
sanctae
mulieris
Iudith
,
quae
&
ipsa
,
vt
obsessam
ciuitatem
suam
,
ac
populum
Dei
liberaret
,
cepit
consilium
,
Deo
sine
controuersia
suggestore
,
de
interimendo
Holopherne
hostilis
exercitus
principe
;
quod
&
perfecit
.
In
quo
opere
licet
plurima
,
&
apertissima
supernae
directionis
indicia
appareant
,
tamen
longè
maiora
diuinae
prouidentiae
argumenta
,
in
istius
Regis
occisione
,
ac
ciuitatis
Parisiensis
liberatione
conspicere
licebit
,
sicut
certè
quoad
hominem
,
hoc
suit
illo
magis
difficile
,
vel
impossibile
.
Nam
illa
sancta
foemina
intentionem
suam
aliquibus
vrbis
presbyteris
aperuit
,
portámque
ciuitatis
,
&
custodiam
pertransiit
illis
praesentibus
,
ac
approbantibus
,
vt
proinde
scrutationi
,
vel
explorationi
,
quae
obsidionts
tempore
solet
esse
tam
exacta
,
vt
ne
musca
fere
sine
examine
egredi
queat
,
non
potuerit
esse
subiecta
.
Apud
hostes
vero
,
per
quorum
castra
,
&
varias
excubias
transeundum
erat
,
saepius
explorata
,
&
examinata
cum
foemina
esset
,
nec
quidquam
haberet
vel
litterarum
,
vel
armorum
,
vnde
suspicio
oriri
potuit
,
déque
aduentu
in
castra
,
&
à
suis
,
fugae
probabiles
reddens
rationes
,
facile
dimittebatur
.
Sicut
tam
propter
easdem
caussas
,
quàm
propter
sexum
,
&
formae
excellentiam
ad
Principem
impudicum
introduci
,
&
in
temulentum
,
facile
,
quod
designauit
,
perficere
valuit
.
Ita
illa
.
Hic
vero
Religiosus
aggressus
est
,
&
confecit
rem
longè
maiorem
,
pluribúsque
impedimentis
,
ac
tantis
difficultatibus
,
periculísque
obsitam
,
vt
nulla
prudentia
,
aut
astutia
humana
,
nec
alio
modo
,
nisi
aperta
Dei
ordinatione
,
ac
succursu
confici
potuerit
.
Debebant
obtineri
litterae
commendatitiae
ab
ijs
,
qui
erant
contrariae
factionis
,
transeundum
erat
per
eam
vrbis
portam
qua
itur
ad
castra
hostium
,
quae
ita
sine
dubio
in
illis
obsidionis
angustiis
custodiebatur
,
vt
cuncta
haberentur
suspecta
,
nec
cuiquam
sine
curiosissima
exploratione
de
litteris
,
nunciis
,
negotiis
,
armis
pateret
exitus
.
Sed
iste
(
res
mira
)
vigiles
pertransiit
sine
examine
etiam
cum
litteris
credentiae
ad
hostem
,
quae
si
fuissent
interceptae
à
ciuibus
,
sine
mora
,
ac
sine
vlteriori
iudicio
de
vita
fuisset
actum
▪
atque
apertum
hoc
diuinae
prouidentiae
argumentum
:
sed
maius
miraculum
est
illud
,
quod
idem
mox
sine
omni
exploratione
transierit
quoque
castra
hostium
,
varias
militum
excubias
,
ipsamque
corporis
Regis
custodiam
,
ac
totum
denique
exercitum
,
qui
ferè
erat
conflatus
ex
haereticis
,
ipse
Religiosus
existens
,
&
in
habitu
Ordinis
sui
,
qui
ita
erat
exosus
talibus
hominibus
,
vt
in
illis
locis
,
quae
paulo
ante
prope
Parisios
vi
ceperant
,
Monachos
quosque
vel
occiderint
,
vel
pessimè
tractauerint
.
Iudith
erat
foemina
,
miniméque
odiosa
;
tamen
examinata
saepe
,
illa
nihil
secum
tulit
,
vnde
sibi
oriretur
periculum
:
iste
Monachus
,
&
propterea
odiosus
,
ac
suspectissimus
,
etiam
cum
cultello
ad
hoc
propositum
preaparato
,
non
in
vagina
condito
(
vnde
poterat
esse
probabilis
excusatio
)
sed
nudo
,
ac
in
manica
abscondito
,
quem
si
inuenissent
,
mox
fuisset
in
crucem
actus
.
Ista
omnia
clariora
sunt
particularis
prouidentiae
diuinae
argumenta
,
quàm
vt
negari
queat
:
nec
aliter
fieri
potuit
,
quàm
vt
à
Deo
occaecarentur
oculi
inimicorum
ne
agnoscerent
illum
.
Nam
,
vt
antea
diximus
,
licet
quidam
ista
absurdè
tribuant
fortunae
,
aut
casui
,
tamen
nos
hoc
totum
non
aliò
referendum
censemus
,
quàm
in
diuinam
voluntatem
.
Nec
profectò
aliter
factum
crederem
,
nisi
captiuarem
intellectum
in
obsequium
Christi
,
qui
hoc
modo
admirabili
,
&
liberare
ciuitatem
Parisiensem
(
quam
variis
viis
intelleximus
fuisse
in
summo
discrimine
,
maximisque
angustiis
constitutam
)
(
&
istius
Regis
grauissima
peccata
punire
,
eumque
tam
infausta
,
&
infami
morte
è
medio
tollere
statuit
.
Atque
nos
,
dolentes
sanè
,
aliquoties
praediximus
fore
,
vt
quemadmodum
erat
familiae
suae
vltimus
,
ita
aliquem
insuetum
,
&
dedecorosum
vitae
exitum
esset
habiturus
.
Quod
me
dixisse
non
solum
Cardinales
Ioiosa
,
Lenocortius
,
&
Parisiensis
,
sed
etiam
,
qui
tunc
apud
nos
residebat
Orator
,
testes
esse
possunt
.
Neque
enim
hic
mortuos
,
sed
viuentes
in
testimonium
huiusmodi
verborum
nostrorum
adhibemus
,
quorum
isti
omnes
probè
meminisse
possunt
.
Quidquid
tamen
in
hunc
infoelicem
Regem
hoc
tempore
dicere
cogimur
,
nullo
modo
volumus
,
vt
pertineat
ad
nobilissimum
illud
Galliae
Regnum
,
quod
nos
imposterum
,
sicut
hactenus
,
semper
omni
paterno
amore
,
ac
honore
prosequemur
.
De
persona
ergo
Regis
tantùm
ista
cum
dolore
diximus
,
cuius
infaustus
finis
eximit
quoque
ipsum
ab
ijs
officijs
,
quae
solet
haec
sancta
sedes
(
quae
est
pia
Mater
omnium
fidelium
,
&
maximè
Christianorum
principum
)
Imperatoribus
&
Regibus
post
mortem
exhibere
:
quae
pro
isto
libenter
quoque
fecissemus
,
nisi
id
fieri
in
hoc
casu
sacrae
Scripturae
vet
arent
.
Est
,
inquit
S.
Ioannes
,
peccatum
ad
mortem
,
non
pro
illo
dico
vt
roget
quis
:
quod
vel
intelligi
potest
de
peccato
ipso
,
ac
si
diceret
,
pro
illo
peccato
,
vel
pro
remissione
illius
peccati
nolo
vt
quisquam
roget
,
quoniam
non
est
remissibile
:
vel
,
quod
in
eundem
sensum
redit
,
pro
illo
homine
,
qui
peccat
peccatum
ad
mortem
,
non
dico
vt
roget
quis
.
De
quo
genere
etiam
Saluator
apud
Matth.
quòd
illi
,
qui
peccat
in
Spiritum
sanctum
,
non
remittetur
,
neque
in
hoc
saeculo
,
neque
in
futuro
.
Vbi
facit
tria
genera
peccatorum
,
nimirum
in
Patrem
,
in
Filium
,
&
in
Spiritum
sanctum
;
atque
priora
duo
esse
minus
grauia
,
&
remissibilia
,
tertium
verò
irremissibile
.
quae
tota
differentia
,
sicut
ex
scripturis
scholae
tradunt
,
oritur
ex
distinctionne
attributorum
,
quae
singula
singulis
Personis
sanctissimae
Trinitatis
appropriantur
.
Licet
enim
,
sicut
eadem
est
essentia
,
sic
eadem
quoque
est
potentia
,
sapientia
,
&
bonitas
omnium
personarum
(
sicut
ex
Symbolo
S.
Athanasii
didicimus
,
cum
ait
,
Omnipotens
Pater
,
omnipotent
Filius
,
omnipotens
Spiritus
sanctus
;
)
tamen
per
attributionem
,
Patri
applicatur
Potentia
,
Filio
Sapientia
,
Spiritui
sancto
Amor.
quorum
singula
eo
modo
,
quo
attributa
dicuntur
,
ita
sunt
propria
cuiusque
personae
,
vt
in
aliam
referri
non
queant
.
Ex
quorum
attributorum
contrariis
,
&
distinctionem
,
&
grauitatem
peccatorum
dignoscimus
.
Contrarium
Potentiae
,
quae
attribuitur
Patri
,
est
infirmitas
,
vt
proinde
id
quod
ex
infirmitate
,
seu
naturae
nostrae
imbecillitate
committimus
,
dicatur
committi
in
Patrem
.
Oppositum
Sapientiae
est
ignorantia
,
ex
qua
cum
quis
peccat
,
dicitur
peccare
in
Filium
,
ita
vt
ea
,
qua
vel
ex
humana
infirmitate
,
vel
ignoratione
peccamus
,
facileùs
nobis
condonari
soleant
.
Tertium
autem
attributum
quod
est
Spiritus
sanctus
,
nempe
Amor
,
habet
pro
contrario
ingratitudinem
,
vitium
maximè
odibile
.
Vnde
venit
,
vt
homo
non
agnoscat
Dei
erga
ipsum
dilectionem
,
aut
beneficia
,
sed
obliuiscatur
,
contemnat
,
ac
odio
etiam
habeat
.
Ex
quo
tandem
fit
,
vt
obstinatus
reddatur
,
atque
impoenitens
.
Atque
his
modis
multo
grauius
&
periculosius
peccatur
in
Deum
,
quàm
ex
ignorantia
,
aut
imbecillitate
;
proinde
huiusmodi
vocantur
peccata
in
Spiritum
sanctum
:
&
quia
rarius
,
ac
difficilius
,
&
non
nisi
abandantiori
gratia
condonantur
,
dicuntur
irremissibilia
quodammodo
,
cum
tamen
sola
impoenitentia
sit
omnino
,
&
simplicititer
irremissibilis
.
Quidquid
enim
in
vita
committitur
,
licet
contra
Spiritum
sanctum
,
potest
per
poenitentiam
deleri
ante
mortem
:
sed
qui
perseuerat
vsque
ad
mortem
,
nullum
locum
relinquit
gratiae
ac
misericordiae
Atque
pro
tali
peccato
,
seu
pro
homine
sic
peccante
,
noluit
Apostolus
vt
post
mortem
oraremus
.
Iam
ergo
quia
magno
nostro
dolore
intelligimus
,
praedictum
Regem
ex
hac
vita
sine
poenitentia
,
seu
impoenitentem
excessisse
,
nimirum
in
consortio
haereticorum
;
ex
talibus
enim
hominibus
confecerat
exercitum
suum
:
&
quòd
commendauerat
moriens
regnum
in
successione
Nauarrae
declarato
haeretico
,
&
excommunicato
;
necnon
in
extremis
,
ac
in
vltimo
ferè
vitae
spiritu
ab
eodem
,
&
similibus
circumstantibus
petierit
,
vt
vindictam
sumerent
de
ijs
,
quos
ipse
iudicabat
fuisse
caussas
mortis
suae
.
Propter
haec
,
&
similia
manifesta
impoenitentiae
indicia
,
decreuimus
pro
ipso
non
esse
celebrandas
exequias
.
non
quod
praesumamus
quidquam
ex
hoc
de
occultis
erga
ipsum
Dei
iudiciis
,
aut
misericordiis
,
qui
poterat
secundum
beneplacitum
suum
in
ipso
exitu
animae
suae
conuertere
cor
eius
,
&
misericorditer
cum
illo
agree
;
sed
ista
locuti
sumus
secundum
ea
,
quae
nobis
exterius
patent
.
Faxit
benignissimus
Saluator
noster
,
vt
reliqui
hoc
horrendo
iustitiae
supernae
exemplo
admoniti
,
in
viam
salutis
redeant
,
&
quod
misericorditer
hoc
modo
coepit
,
benignè
prosequatur
,
ac
perficiat
,
sicut
eum
facturum
speramus
:
vt
de
erepta
Ecclesia
de
tantis
malis
,
&
periculis
,
perennes
illi
gratias
agamus
.
In
quam
sententiam
cum
dixisset
Pontifex
,
dimisit
Consistorium
cum
benedictione
.
LAVS
DEO
.
An
Oration
of
Pope
Sixtus
the
fift
vpon
the
death
of
King
Henry
the
third
,
in
Rome
,
in
the
full
assemblie
of
the
Cardinals
.
Considering
oftentimes
with
my selfe
,
and
applying
my
whole
vnderstanding
vnto
these
things
,
which
now
of
late
by
a
iust
iudgement
of
God
,
are
come
to
passe
:
I
thinke
I
may
with
right
vse
the
words
of
the
Prophet
Abacuck
,
saying
;
I
haue
wrought
a
worke
in
your
daies
,
which
no
man
will
beleeue
when
it
shall
be
told
him
.
The
French
King
is
slaine
by
the
hands
of
a
Friar
,
for
vnto
this
it
may
fitly
be
compared
,
although
the
Prophet
spake
of
another
thing
,
namely
of
the
incarnation
of
our
Lord
,
which
exceedeth
and
surmounteth
all
other
wonders
and
miracles
whatsoeuer
:
as
also
the
Apostle
S.
Paul
referreth
the
same
words
vnto
the
resurrection
of
Christ
.
When
the
Prophet
sayd
a
worke
,
his
mind
was
not
to
signifie
by
it
some
common
or
ordinarie
thing
,
but
a
rare
&
notable
matter
,
and
a
deede
worthy
ro
be
remembred
,
as
that
of
the
creation
of
the
world
,
The
heauens
are
the
works
of
thine
hands
:
And
againe
,
He
rested
the
seauenth
day
,
of
all
the
works
which
he
had
made
.
When
he
saith
,
I
haue
wrought
,
with
these
wordes
the
holy
Scripture
is
wont
to
expresse
things
not
come
to
passe
by
casualtie
,
fortune
,
or
accident
,
but
things
befallen
by
the
determined
prouidence
,
will
,
and
ordinance
of
God
,
as
our
Sauiour
sayd
:
The
works
which
I
do
,
ye
shall
do
also
,
and
yet
greater
;
and
many
more
such
like
wherewith
the
holy
Scriptures
are
replenished
.
And
that
he
saith
that
it
is
done
in
times
past
,
herein
he
followeth
the
vse
and
order
of
the
other
Prophets
,
who
for
the
certainty
of
the
euent
are
wont
to
prophesie
of
things
to
come
as
if
they
were
past
alreadie
.
For
the
Philosophers
say
,
that
things
past
are
of
necessitie
;
things
present
,
of
being
:
and
things
to
come
onely
of
possibilitie
.
For
which
certaintie
the
Prophet
Isay
long
before
prophesying
of
the
death
of
Christ
,
hath
thus
spoken
:
He
was
led
as
a
sheepe
to
the
slaughter
,
and
like
a
dumbe
lambe
before
his
shearer
,
so
opened
he
not
his
mouth
,
&c.
And
this
whereof
we
speake
at
this
present
,
and
which
is
come
to
passe
in
these
our
dayes
,
is
a
famous
,
notable
,
and
an
vncredible
thing
,
not
done
or
atchieued
without
the
particular
prouidence
and
disposition
of
the
Almightie
.
A
Friar
hath
kild
a
King
,
not
a
painted
one
,
or
drawne
vpon
a
peece
of
paper
,
or
pictured
vpon
a
wall
,
but
the
King
of
France
,
in
the
midst
of
his
armie
,
compassed
and
enuironed
round
about
with
his
Guard
and
Souldiers
:
which
truely
is
such
an
act
,
and
done
in
such
a
manner
,
that
none
will
beleeue
it
,
when
it
shall
be
told
them
,
and
perhaps
our
posterity
and
the
age
to
come
will
account
and
esteeme
it
but
a
fable
.
That
the
king
is
dead
or
else
slaine
,
it
is
easily
to
be
beleeued
;
but
that
he
is
kild
and
taken
away
in
this
sort
,
is
hardly
to
be
credited
:
euen
as
we
presently
agree
vnto
this
,
that
Christ
is
borne
of
a
woman
;
but
if
we
adde
vnto
it
of
a
woman
virgin
,
then
following
naturall
reason
we
can
no
in
wise
assent
vnto
it
.
Euen
so
we
lightly
beleeue
that
Christ
died
;
but
that
he
is
risen
vp
againe
from
death
to
life
,
it
falleth
hard
vnto
mans
vnderstanding
,
and
therefore
not
lightly
digested
.
That
one
is
wakened
againe
out
of
a
sleepe
,
extasie
,
or
a
sound
,
because
it
is
not
against
nature
,
we
naturally
beleeue
it
;
but
to
be
risen
againe
from
death
,
it
seemeth
so
vncredible
vnto
the
flesh
,
that
S.
Paule
disputing
in
Athens
of
this
point
,
was
misliked
greatly
,
and
accused
to
be
a
setter
forth
of
new
Gods
,
so
that
many
(
as
S.
Luke
witnesseth
)
did
mock
him
,
and
many
for
the
strangenesse
of
the
doctrine
sayd
,
We
will
heare
thee
againe
of
this
thing
.
Of
such
things
therefore
which
befall
not
according
to
the
lawes
of
nature
,
and
the
ordinarie
coursse
thereof
,
speaketh
the
Prophet
,
That
none
shall
beleeue
it
when
it
shall
be
told
them
.
But
we
giue
credit
vnto
it
by
consideration
of
the
omnipotencie
of
God
,
and
by
submission
of
our
vnderstanding
vnder
the
obedience
of
faith
,
and
seruice
which
we
owe
vnto
our
Sauiour
Christ
.
And
by
these
meanes
this
that
was
incredible
by
nature
,
becometh
credible
by
faith
:
therfore
we
that
beleeue
not
after
the
flesh
that
Christ
is
borne
of
a
virgine
,
yet
when
there
is
added
vnto
it
,
that
this
was
done
supernaturally
by
operation
of
the
holy
Ghost
;
then
truly
we
agree
vnto
it
,
and
faithfully
beleeue
it
.
So
likewise
when
it
is
said
that
Christ
is
risen
againe
from
the
dead
,
as
we
are
flesh
onely
we
beleeue
it
not
;
but
when
it
is
affirmed
that
this
was
done
by
the
power
of
the
diuine
nature
which
in
him
was
,
then
without
any
doubting
we
beleeue
it
.
In
the
same
maner
when
it
shal
be
told
vs
,
that
such
a
mighty
King
was
kild
by
a
poore
,
simple
,
and
a
weake
Friar
,
euen
in
the
midst
of
his
armie
,
and
enuironed
with
his
Guard
and
Souldiers
;
to
our
naturall
reason
and
fleshly
capacitie
it
will
seeme
vncredible
;
yet
considering
on
the
other
side
the
great
&
grieuous
sinnes
of
this
King
,
and
the
speciall
prouidence
of
the
Almightie
herein
,
and
by
what
accustomed
&
wonderfull
meanes
he
hath
accomplished
his
most
iust
will
and
iudgment
against
him
,
then
most
firmely
we
will
beleeue
it
.
Therfore
this
great
&
miraculous
worke
I
may
but
onely
ascribe
it
vnto
the
particular
prouidence
of
God
,
not
as
those
that
referre
all
things
amisse
vnto
some
ordinarie
causes
,
or
vnto
fortune
,
or
such
like
accidentarie
euents
:
but
as
those
who
(
more
neere
obseruing
and
looking
in
the
course
of
the
whole
matter
)
easily
see
that
here
in
this
befell
many
things
,
which
could
in
no
wise
haue
bene
brought
to
passe
and
dispatched
without
the
speciall
helpe
of
God
.
And
truely
the
state
of
Kings
and
kingdomes
,
and
all
other
such
rare
and
weightie
affaires
should
not
be
thought
to
be
gouerned
of
God
rashly
and
vnaduisedly
.
In
the
holy
Scripture
some
are
of
this
kind
,
and
none
of
them
can
be
referred
vnto
any
other
thing
,
but
vnto
God
the
only
author
thereof
:
yet
there
are
none
wherein
the
celestiall
operation
more
appeareth
then
in
this
whereof
we
speake
at
this
present
.
We
reade
in
the
first
booke
of
the
Macchab.
chap.
6.
how
Eleazar
offered
himselfe
vnto
a
certaine
death
,
to
kill
the
king
that
was
an
enemie
and
persecutor
of
the
people
and
children
of
God
.
For
in
the
battell
espying
an
Elephant
more
excellent
then
any
of
the
other
beasts
,
whereupon
it
was
like
that
the
king
was
,
with
a
swift
course
casting
himself
in
the
midst
of
the
troups
of
his
enemies
,
here
and
there
making
a
way
perforce
,
came
to
the
beast
at
last
,
and
went
vnder
her
,
and
thrust
his
sword
in
her
belly
and
slue
her
,
who
falling
,
with
the
great
weight
of
her
body
prest
him
to
death
,
and
kild
him
out
of
hand
.
Here
in
this
we
see
some
things
not
vnlike
vnto
ours
,
as
much
as
toucheth
the
zeale
,
valiantnesse
of
mind
,
and
the
issue
of
the
enterprise
,
yet
in
the
rest
there
is
no
comparison
to
be
made
.
Eleazarus
was
a
Souldier
,
exercised
in
weapons
,
and
trained
vp
in
warres
,
set
in
battell
,
emboldened
with
courage
,
and
inflamed
with
rage
and
anger
:
this
a
Friar
not
inured
to
the
fight
,
and
so
abhorring
of
bloud
by
the
order
of
his
profession
,
that
perhaps
he
could
not
abide
the
cutting
of
a
veine
.
He
knew
the
kind
of
his
death
,
as
also
the
place
of
his
buriall
,
namely
that
he
should
be
intombed
vnder
the
fall
of
the
beast
,
and
so
buried
in
the
middest
of
his
triumph
and
victorie
.
This
man
did
looke
for
death
onely
,
and
expected
nothing
but
vnknowne
and
most
cruell
torments
,
and
did
not
doubt
before
,
but
that
he
should
lacke
a
graue
to
rest
within
.
But
in
this
are
yet
many
other
things
that
can
suffer
no
comparison
.
The
famous
historie
of
the
holy
woman
Iudith
is
sufficiently
knowne
,
who
tooke
counsell
with
her selfe
,
that
she
might
deliuer
her
Citie
and
the
people
of
God
(
no
doubt
by
the
inspiration
of
the
holy
Ghost
)
to
murther
Holophernes
chiefe
Captaine
and
Prince
of
the
enemies
forces
,
which
she
also
most
valiantly
accomplished
.
Wherein
although
appeare
many
and
most
manifest
tokens
of
heauenly
direction
,
yet
farre
greater
arguments
of
Gods
prouidence
,
are
to
beseene
in
the
killing
of
this
King
,
and
the
deliuering
of
the
citie
of
Paris
,
farre
more
difficult
and
harder
to
be
brought
to
passe
,
then
was
the
enterprise
of
Iudith
.
For
this
holy
woman
disclosed
part
of
her
intention
before
vnto
the
Gouernors
of
the
Citie
,
and
went
not
without
great
commendation
of
young
and
old
,
through
the
gates
of
Bethulia
,
&
by
the
watch
,
in
sight
and
presence
of
the
Elders
and
Princes
of
that
place
:
and
by
that
meanes
was
not
subiect
vnto
their
examination
and
searching
,
which
is
alwayes
vsed
so
stricty
in
time
of
siege
and
warre
,
that
a
flie
can
hardly
without
examining
get
by
.
She
being
come
to
the
enemy
,
through
whose
campe
and
watches
she
was
to
go
,
and
now
oftentimes
examined
and
searched
,
being
a
woman
,
carrying
no
letters
nor
weapons
about
her
,
from
whence
any
suspition
might
grow
,
and
yielding
probable
reasons
of
her
coming
there
,
and
abandoning
of
her
countrey
,
was
easily
discharged
.
As
also
for
the
same
causes
,
and
for
her
sexe
and
exquisite
beautie
being
brought
before
this
lewd
Prince
,
whom
lust
,
wine
,
and
good
cheare
had
rockt
asleepe
,
might
lightly
performe
that
which
she
had
determined
before
.
But
this
religious
man
had
vndertaken
a
matter
of
greater
weight
,
and
also
performed
it
,
which
was
compassed
with
so
many
impediments
,
difficulties
,
and
dangers
,
that
it
by
no
earthly
meanes
could
haue
bene
brought
to
passe
without
the
manifest
ordinance
,
and
speciall
aid
of
the
Almightie
.
First
letters
of
commendation
were
to
be
procured
from
the
enemie
;
then
was
he
constrained
to
go
through
that
gate
of
the
city
,
which
directly
went
to
the
enemies
campe
,
the
which
without
doubt
was
so
narrowly
kept
&
watched
in
the
extremitie
of
that
siege
,
that
euerie
trifle
bred
suspition
,
and
none
were
suffered
to
go
foorth
without
curious
searching
before
,
touching
their
letters
,
businesse
,
and
affaires
they
had
.
But
he
(
a
wonderfull
thing
)
went
by
the
watch
vnexamined
,
yea
with
letters
of
commendation
vnto
the
enemie
,
which
if
they
had
bin
intercepted
by
the
citizens
,
without
delay
and
further
sentence
he
should
haue
bene
executed
presently
;
and
therefore
this
is
a
manifest
argument
of
Gods
prouidence
.
But
this
is
a
farre
greater
miracle
,
that
he
without
searching
went
also
through
the
enemies
campe
,
by
diuerse
watches
and
sentinels
,
and
,
which
more
is
,
through
the
Guard
of
the
Kings
body
,
and
finally
,
through
the
whole
armie
,
which
was
compacted
almost
of
none
but
Hugonots
and
Heretickes
,
he
being
a
religious
man
,
and
apparelled
after
the
order
of
his
profession
,
which
was
so
odious
vnto
them
,
that
they
killed
,
or
at
least
greatly
misused
all
those
Friars
,
whom
they
found
in
those
places
,
which
not
long
before
they
had
taken
perforce
about
Paris
.
Iudith
was
a
woman
,
&
nothing
odious
,
yet
examined
oftentimes
,
she
carried
nothing
about
her
that
might
haue
turned
to
her
danger
&
destruction
.
This
man
,
a
Friar
,
&
therfore
hated
,
and
most
suspected
,
hauing
also
a
knife
prepared
for
that
purpose
,
not
put
vp
in
a
sheath
,
(
which
might
haue
made
his
excusation
probable
)
but
bare
&
hidden
in
his
sleeue
,
which
if
it
had
bene
found
about
him
,
presently
without
any
further
iudgment
he
should
haue
bin
hanged
.
All
these
are
such
cleare
arguments
of
the
particular
prouidence
of
God
,
that
they
cannot
be
denied
or
disprooued
:
and
it
could
not
be
otherwise
,
but
that
God
blinded
the
eies
of
the
enemies
,
so
that
they
could
not
see
nor
know
him
.
For
as
we
haue
said
before
,
although
some
absurdly
ascribe
this
vnto
fortune
,
or
vnto
some
other
such
like
accident
,
yet
we
thinke
good
to
referre
all
this
to
none
else
,
but
vnto
the
holy
will
and
ordinance
of
God
.
And
truly
I
could
not
beleeue
this
to
haue
bene
done
otherwise
,
vnlesse
I
should
captiue
&
submit
my
vnderstanding
vnder
the
obedience
of
Christ
his
doctrine
,
who
had
determined
by
these
miraculous
meanes
to
vnset
and
deliuer
the
citie
of
Paris
,
(
which
as
we
haue
heard
hath
bene
in
great
danger
&
extremitie
)
and
iustly
punish
the
hainous
and
notorious
sinnes
of
that
King
,
and
take
him
away
out
of
this
world
by
such
an
vnhappie
and
infamous
death
.
And
we
truly
(
not
without
great
inward
griefe
)
haue
oftentimes
foretold
,
that
as
he
was
the
last
of
his
name
and
familie
,
so
was
he
like
to
haue
,
and
make
some
strange
and
shamefull
end
of
his
life
.
Which
,
that
I
haue
oftentimes
said
it
,
not
onely
the
Cardinals
Ioiosa
,
Lenocurtius
,
and
he
of
Paris
,
but
also
the
Oratour
at
that
time
here
resident
,
can
sufficiently
witnesse
and
testifie
.
We
will
not
seeme
to
call
here
to
affirme
our
wordes
,
for
those
that
are
already
deceassed
,
but
the
liuing
,
&
some
of
them
at
this
time
present
do
yet
well
remember
them
:
yet
notwithstanding
we
will
not
vnrip
all
that
we
are
able
and
forced
to
speak
against
this
vnfortunate
king
,
for
the
most
noble
realme
of
France
it
sake
,
which
we
shall
prosecute
and
foster
hereafter
,
as
we
haue
done
alwaies
before
with
al
fatherly
loue
,
honor
and
affection
.
This
therefore
which
we
with
griefe
haue
spoken
,
toucheth
onely
the
kings
person
,
whose
vnhappie
and
vnluckie
end
depriueth
and
exempteth
him
also
of
those
duties
and
honors
,
which
this
holy
sea
(
the
tender
and
gentle
mother
of
all
faithfull
,
but
chiefly
of
christian
Princes
)
is
wont
to
offer
vnto
all
Kings
and
Emperours
,
which
we
most
willingly
would
likewise
haue
bestowed
vpon
him
,
if
the
holy
Scriptures
in
this
case
had
not
altogether
forbidden
it
.
There
is
,
saith
S.
Iohn
,
a
sin
vnto
death
;
I
say
not
that
any
should
pray
for
it
:
which
may
be
vnderstood
,
both
of
the
sin
it selfe
,
as
if
he
should
say
,
for
that
sin
,
or
for
the
remission
or
forgiuenesse
thereof
,
I
will
that
none
should
pray
,
because
it
is
not
pardonable
.
Or
else
in
the
same
sence
,
for
that
man
who
committeth
such
a
sin
vnto
death
,
I
say
not
that
any
should
pray
for
.
Whereof
our
Sauiour
himself
hath
spoken
in
S.
Matthew
,
saying
,
that
he
that
sinneth
against
the
holy
Ghost
,
shal
not
be
pardoned
,
neither
in
this
world
nor
in
the
world
to
come
.
Where
he
setteth
down
three
sorts
or
kinds
of
sin
,
to
wit
,
against
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
and
that
the
two
first
are
lesse
hainous
,
and
pardonable
,
but
that
the
third
is
altogether
vnpardonable
,
and
not
to
be
remitted
.
All
which
difference
proceedeth
from
the
distinction
of
the
attributes
,
as
the
Diuines
teach
vs
,
which
seuerally
are
appropriated
vnto
euery
seuerall
person
of
the
holy
Trinitie
.
And
although
as
the
essence
of
all
the
three
persons
is
but
one
,
so
also
is
their
power
,
wisedome
,
and
goodnesse
,
as
we
haue
learned
in
the
symbole
of
Athanasius
,
where
he
saith
,
almightie
is
the
Father
,
almighty
is
the
Sonne
,
and
almighty
is
the
holy
Ghost
:
yet
by
attribution
,
power
is
ascribed
vnto
the
Father
,
wisdome
vnto
the
Sonne
,
and
loue
vnto
the
holy
Ghost
;
whereof
euery
seuerall
as
they
are
tearmed
attributes
,
so
are
they
so
proper
vnto
euery
seuerall
person
,
that
they
can
not
be
attributed
and
referred
vnto
any
other
.
By
the
contraries
of
which
attributes
,
we
come
to
discerne
the
distinction
and
greatnesse
of
sinne
.
The
contrary
to
power
,
which
is
onely
attributed
vnto
the
Father
,
is
weaknesse
,
and
therefore
that
which
we
do
amisse
through
infirmity
of
nature
,
is
said
to
be
committed
against
the
Father
.
The
opposite
vnto
wisdome
,
is
ignorance
and
blindnes
,
through
which
when
any
man
sinneth
,
he
is
said
to
sinne
against
the
Sonne
:
therefore
that
which
we
commit
through
naturall
infirmity
,
and
ignorance
,
is
more
easier
forgiuen
vs
.
The
third
attribute
,
which
is
the
holy
Ghostes
,
is
loue
,
and
hath
for
his
contrary
ingratitude
and
vnthankfulnesse
,
a
vice
most
detestable
and
odious
,
which
causeth
men
not
to
acknowledge
the
loue
of
God
,
&
his
benefites
bestowed
vpon
them
,
but
to
forget
,
despise
,
yea
and
to
hate
them
.
Whereout
briefly
,
and
finally
proceedeth
,
that
they
become
altogether
obstinate
and
impenitent
.
And
this
way
sinne
is
committed
against
God
with
greater
danger
and
perill
,
then
if
it
were
done
through
ignorance
and
weakenesse
of
the
flesh
,
and
therefore
it
is
tearmed
a
sinne
against
the
holy
Ghost
.
And
because
such
sinnes
are
seldome
and
difficultly
pardoned
,
and
not
without
great
abundance
of
grace
,
in
some
sort
they
are
said
to
be
vnpardonable
:
whereas
altogether
through
vnrepentance
onely
,
they
become
simply
vnpardonable
.
For
whatsoeuer
is
done
amisse
in
this
life
:
although
it
be
against
the
holy
Ghost
,
by
repentance
it
may
be
wipt
out
and
defaced
before
death
;
but
they
that
perseuere
therein
till
death
,
are
excluded
from
all
grace
and
mercy
hereafter
.
And
therefore
for
such
sinners
and
sins
the
Apostle
hath
forbidden
to
pray
after
their
deceasse
.
Now
therfore
because
we
vnderstand
,
not
without
our
great
griefe
,
that
the
said
king
is
departed
out
of
this
world
,
without
repentance
and
impenitent
,
in
the
companie
,
to
wit
,
of
heretickes
,
(
for
all
his
armie
was
made
almost
of
none
other
but
of
such
men
)
and
that
by
his
last
will
he
hath
commended
and
committed
his
crowne
and
kingdome
to
the
succession
of
Nauarre
,
long
since
declared
an
hereticke
,
and
excommunicated
;
as
also
in
his
extremitie
,
and
now
readie
to
yeeld
vp
his
ghost
,
desired
of
him
,
and
such
like
as
he
was
there
standing
by
,
that
they
would
reuenge
his
death
vpon
those
whom
he
iudged
to
be
the
cause
thereof
.
For
these
and
such
like
most
manifest
tokens
of
vnrepentance
,
we
haue
decreed
not
to
solemnize
his
death
with
funerals
:
not
that
we
would
seeme
to
coniecture
by
these
any
thing
concerning
the
secret
iudgements
of
God
against
him
,
or
his
mercies
,
who
could
according
vnto
his
good
pleasure
in
the
departing
of
his
soul
from
the
body
conuert
and
turne
his
heart
,
and
deale
with
him
mercifully
:
but
this
we
haue
spoken
,
being
thereunto
moued
by
these
exteraall
signes
and
tokens
.
God
grant
therefore
that
all
,
being
admonished
and
warned
by
this
feareful
example
of
heauenly
iustice
,
may
repent
and
amend
,
and
that
it
may
further
please
him
to
continue
and
accomplish
that
which
he
hath
mercifully
begun
in
vs
,
as
we
do
put
our
trust
in
him
,
to
the
end
we
may
giue
euerlasting
thankes
to
him
,
to
haue
deliuered
his
Church
from
such
great
and
imminent
dangers
.
Whereof
when
his
Holinesse
had
spoken
,
he
brake
vp
the
Consistorie
,
&
hauing
giuen
his
blessing
,
let
them
al
depart
.
Whether
that
the
Pope
in
this
his
Oration
applauded
or
approued
the
Friars
murtnering
his
Prince
,
I
would
rather
the
learned
reader
should
be
iudge
thereof
then
my selfe
:
his
wisdome
doubtlesse
was
too
great
to
approue
by
any
cleare
and
direct
sentence
,
so
vile
and
detestable
a
fact
.
Howbeit
this
I
can
witnesse
,
that
it
was
commonly
spoken
by
many
in
Rome
,
that
had
the
Friar
bene
a
Franciscan
,
as
he
was
a
Dominican
,
he
might
haply
haue
bene
then
declared
a
Saint
.
And
this
is
most
certaine
,
which
my selfe
liuing
in
the
court
of
Rome
saw
,
that
as
it
were
to
retaine
a
pious
memory
of
such
a
deed
,
the
Friars
picture
was
drawne
on
paper
together
with
the
Kings
,
in
one
square
or
quadro
in
Italian
,
and
publikely
sold
without
controlement
(
to
my
knowledge
,
)
which
many
admired
to
see
.
Besides
,
this
likewise
is
true
,
that
M.
William
Reynolds
then
being
in
the
Low
countries
(
to
whom
as
to
my
speciall
friend
I
sent
a
copie
of
the
Oration
)
esteemed
it
(
so
did
many
others
)
as
an
approuing
of
the
Friars
act
.
For
,
returning
me
an
answer
to
my
letter
,
he
gaue
me
heartie
thankes
for
it
,
saying
,
that
I
could
not
haue
gratified
him
with
any
thing
more
,
then
by
sending
him
the
approbation
of
the
Sea
Apostolicke
,
which
came
in
very
good
season
,
he
being
at
that
time
writing
his
Rossaeus
Peregrinus
,
a
booke
of
such
a
like
subiect
.
If
any
desire
to
know
how
I
should
light
on
a
copie
thereof
,
when
as
it
is
most
true
,
that
neither
the
Cardinall
,
whose
office
it
was
to
haue
noted
the
Popes
oration
,
was
not
prouided
of
paper
nor
inke
,
as
he
should
haue
bene
,
had
any
such
occasion
of
vsing
it
bene
thought
of
before
;
and
therefore
was
not
taken
by
any
,
as
Cardinall
Bellarmine
saith
well
:
let
him
vnderstand
,
that
the
Oration
and
Consistory
being
ended
,
and
the
Pope
departed
toward
his
chamber
,
certaine
Cardinals
,
among
which
(
if
my
memory
faile
me
not
)
were
Cardinall
Gallo
▪
and
my
most
honorable
patron
Cardinall
Borromeo
Archbishop
of
Millan
,
who
are
yet
liuing
,
with
a
greedie
desire
flocked
about
Cardinall
Alan
there
in
the
chamber
,
intreating
him
that
he
would
cal
to
remembrance
,
and
write
what
they
had
heard
there
spoken
,
to
the
end
they
might
after
at
more
leisure
reade
and
consider
it
better
,
and
that
so
worthy
a
speech
of
his
Holinesse
might
not
perish
.
Cardinall
Alan
crauing
pardon
,
besought
them
not
to
impose
on
him
a
matter
of
such
difficultie
,
for
that
he
acknowledged
himselfe
vnable
to
effect
it
;
yet
at
last
wonne
by
their
importunitie
(
they
being
his
friends
)
promised
to
do
the
best
he
could
,
hoping
they
would
when
they
saw
it
,
with
their
memories
helpe
to
supply
his
defects
.
The
same
afternoone
he
began
to
set
downe
in
writing
the
Popes
speech
in
his
owne
phrase
and
stile
,
as
neare
as
he
could
remember
:
and
when
he
had
done
,
he
commanded
me
,
being
one
of
his
Chaplains
,
and
two
other
of
his
gentlemen
,
to
write
out
copies
thereof
;
which
he
after
presented
to
the
Cardinals
his
friends
,
who
had
importuned
him
to
that
labour
.
Afterwards
they
gaue
him
thankes
,
saying
,
that
it
was
the
very
Oration
which
Sixtus
had
vttered
in
Consistory
:
and
as
I
was
enformed
,
the
Pope
himselfe
liking
his
doing
therein
,
said
,
it
was
his
speech
indeed
.
By
this
meanes
the
Oration
was
set
forth
,
and
published
among
diuers
particular
friends
,
and
so
I
reserued
to
my self
a
copie
,
which
I
sent
(
as
I
haue
said
)
soon
after
to
my
beloued
friend
M.
William
Reynolds
.
And
as
far
as
my
memory
serueth
me
,
this
here
printed
according
to
the
Parisian
copie
,
doth
well
agree
with
the
originals
first
written
in
Rome
:
for
I
do
yet
perfectly
remember
the
beginning
out
of
Abacucke
to
be
the
same
,
likewise
the
facts
of
Eleazar
and
of
Iudith
,
with
the
circumstances
to
haue
bene
in
that
Oration
;
as
also
the
circumstances
of
the
Friars
going
to
certaine
aduersaries
of
the
league
for
letters
of
credence
to
the
King
,
What
if
the
Pope
vpon
wrongs
done
to
himselfe
,
as
a
temporall
Prince
in
Italy
,
should
authorize
some
of
his
vassals
or
feudatary
Princes
to
wage
warre
against
our
King
,
and
inuade
his
dominions
,
is
not
this
lawfull
for
him
by
the
law
of
nations
?
How
then
doth
the
Oath
say
,
that
the
Pope
neither
of
himselfe
,
nor
by
any
authoritie
of
the
Church
or
sea
of
Rome
,
or
by
any
other
meanes
with
any
other
,
hath
any
power
or
authoritie
to
depose
the
King
,
or
to
dispose
any
of
his
Maiesties
kingdomes
or
dominions
,
or
to
authorize
any
forrein
Prince
to
inuade
or
annoy
him
or
his
countries
?
That
his
Holinesse
as
he
is
a
temporall
Prince
in
Italy
,
may
vpon
iust
cause
reuenge
iniuries
offered
,
by
attempting
the
various
euents
of
warre
,
and
thereby
seeke
to
annoy
his
Maiestie
or
his
countries
,
no
man
I
thinke
will
doubt
:
but
can
any
man
hereby
inferre
,
that
so
doing
he
hath
more
authoritie
to
depose
our
King
,
or
dispose
any
of
his
Maiesties
kingdomes
,
or
inuade
his
dominions
,
then
hath
the
Emperour
,
French
King
,
King
of
Spaine
,
or
any
other
secular
Prince
?
And
in
case
he
should
attempt
in
hostile
manner
(
not
as
he
is
a
spirituall
Pastor
,
but
a
secular
Prince
)
by
himselfe
,
or
by
the
helpe
of
any
forreine
Prince
,
to
inuade
or
annoy
his
Maiestie
or
his
countries
;
euery
good
subiect
may
lawfully
,
and
in
dutie
is
bound
to
take
armes
in
defence
of
his
King
and
countrey
against
him
,
no
lesse
then
he
ought
to
do
against
any
other
secular
Potentate
whatsoeuer
.
But
our
Oath
speaketh
not
of
the
secular
power
of
the
Bishop
of
Rome
,
which
he
hath
onely
by
the
bountie
and
liberalitie
of
temporall
Princes
,
or
by
prescription
in
the
temporall
dominions
he
possesseth
:
but
of
any
authoritie
whatsoeuer
receiued
from
Christ
or
his
Apostles
,
as
he
is
Christs
Vicar
,
and
Peters
successor
;
as
the
words
of
the
Oath
seeme
to
import
,
viz.
That
the
Pope
,
neither
of
himselfe
,
that
is
,
as
he
is
Pope
,
nor
by
any
authoritie
of
the
Church
or
sea
of
Rome
.
For
thus
his
authoritie
is
onely
and
meerly
spirituall
,
which
was
neuer
ordained
by
God
to
produce
such
effects
,
as
waging
of
warre
,
inuasion
of
kingdomes
,
deposing
and
dethroning
of
Princes
,
as
hath
bene
said
before
;
but
onely
to
practise
spirituall
censures
,
to
wit
,
excommunication
,
suspension
,
interdiction
,
and
such
like
,
which
maketh
nothing
for
such
as
refuse
the
taking
of
the
Oath
.
Another
obiection
some
vse
to
make
for
their
iustification
against
the
Oath
,
viz:
That
he
who
sweareth
,
must
do
his
best
endeuour
to
disclose
and
make
knowne
vnto
his
Maiestie
,
his
heires
and
successours
,
all
treasons
and
traiterous
conspiracies
,
which
he
shall
know
or
heare
of
to
be
against
him
,
or
any
of
them
.
But
to
be
a
Priest
,
to
reconcile
,
or
to
be
reconciled
to
the
Church
of
Rome
,
is
treason
by
the
statutes
of
this
kingdome
.
Are
not
these
men
narrowly
driuen
to
their
shifts
trow
ye
,
when
after
labouring
their
wits
to
defend
their
refusall
of
the
Oath
,
they
can
find
no
better
arguments
?
The
words
of
the
Oath
import
,
that
such
as
take
it
must
make
knowne
all
treasons
,
and
traiterous
conspiracies
,
which
he
shall
know
to
be
against
him
.
How
I
pray
you
can
this
be
vnderstood
of
any
who
is
not
disposed
to
cauill
,
to
be
meant
of
Priesthood
,
and
confession
of
sins
,
or
reconcilement
to
the
fauour
of
God
,
or
vnitie
of
his
Church
;
and
not
rather
of
such
like
treasons
and
traitorous
conspiracies
as
were
inuented
,
and
should
haue
bene
practised
by
those
late
wicked
sulphurean
traitors
?
These
indeed
,
and
others
of
like
nature
and
qualitie
are
directly
against
his
Maiestie
,
his
hieres
and
successours
;
&
for
repressing
and
detecting
such
,
this
Oath
was
inuented
,
and
the
Act
framed
;
not
for
disclosing
Priests
or
reconciled
persons
,
who
acccording
to
the
intention
of
the
Act
,
are
no
such
traitors
,
as
long
as
they
enter
not
into
any
treasonable
practise
against
his
Maiestie
and
the
State
:
whereof
God
forbid
all
Priests
should
be
guiltie
.
And
I
trust
,
both
his
Maiestie
most
learned
and
wise
,
together
with
his
graue
and
prudent
Councell
,
in
their
wisedomes
know
,
that
besides
some
few
,
who
haue
already
giuen
good
proofe
of
their
loialtie
and
dutifull
affection
(
though
to
their
great
temporall
detriment
for
the
same
)
there
are
many
moe
,
who
beare
likewise
a
true
English
heart
to
their
King
and
countrey
,
and
would
be
ready
to
make
also
proofe
thereof
if
occasion
were
offered
.
Wherefore
supposing
it
were
true
,
that
by
the
letter
of
the
law
,
all
Priests
,
Jesuites
,
&c.
mentioned
in
the
statute
,
are
to
be
reputed
traitors
,
and
all
reconciling
treason
;
yet
I
dare
auouch
it
was
neuer
his
Maiesties
,
nor
the
lawmakers
intent
,
to
bind
any
called
to
the
Oath
to
reueale
such
kind
of
traitours
or
treasons
:
which
is
made
further
manifest
,
for
that
no
Magistrate
ministring
the
Oath
doth
euer
interprete
the
law
in
that
sence
,
or
giue
charge
to
any
for
detecting
such
.
So
that
these
are
but
ridiculous
,
and
the
cauelling
shifts
of
some
,
to
withdraw
men
from
performing
their
dutie
to
his
Maiestie
:
whereby
they
cause
a
confusion
and
perturbation
in
the
whole
realme
,
bring
many
families
to
ruine
,
hinder
the
conuersion
of
many
soules
,
and
minister
iust
occasion
vnto
the
State
to
suspect
little
fidelitie
in
their
hearts
,
what
faire
shew
soeuer
they
make
in
words
.
Here
,
by
reason
of
such
an
interpretation
made
of
reuealing
and
detecting
Priests
and
reconciled
persons
,
it
shall
not
be
amisse
to
know
how
an
Oath
is
to
be
interpreted
:
and
in
what
sort
euery
one
is
to
sweare
that
taketh
an
oath
before
a
Magistrate
.
Molanns
writeth
,
that
an
oath
stretcheth
not
to
things
vnlawfull
:
Herod
Tetrarch
of
Galilee
sware
to
giue
Herodias
daughter
what
she
would
aske
,
though
halfe
his
kingdome
:
who
will
say
that
it
extended
to
the
cutting
off
S.
Iohn
Baptists
head
,
it
being
manifestly
euill
in
it self
?
Yea
,
but
in
this
matter
of
our
Oath
,
what
if
the
case
be
doubtfull
?
Emanuel
Sa
a
Iesuite
teacheth
you
,
in
poenis
,
in
punishments
a
milde
interpretation
is
to
be
made
,
and
being
doubtfull
,
it
is
to
be
interpreted
to
the
better
part
,
and
more
benigne
,
and
more
probable
.
Then
what
reason
haue
these
that
wil
make
the
case
doubtfull
,
to
interprete
this
clause
of
the
Oath
not
to
the
better
,
but
to
the
worse
,
and
more
improbable
?
Now
a
word
or
two
how
an
oath
is
to
to
be
taken
before
a
lawfull
magistrate
.
Whosoeuer
sweareth
to
an
officer
being
required
,
eithere
sweareth
guilefully
,
or
without
guile
,
which
is
not
to
be
denied
:
Then
,
saith
S.
Thomas
,
He
who
sweareth
sincerely
without
guile
,
S.
Thomas
saith
,
of
a
guilefull
oath
;
and
such
a
one
is
made
guiltie
in
two
sorts
,
for
that
first
he
taketh
the
name
of
God
in
vaine
,
and
with
subtiltie
deceiueth
his
neighbour
.
Hereupon
I
inferre
,
that
to
sweare
to
reueale
all
treasons
and
traiterous
conspiracies
,
cannot
be
extended
to
be
meant
of
Priests
,
Priesthood
,
or
reconciling
,
because
it
was
neuer
thought
of
,
nor
ought
to
be
thought
of
in
the
Oath
.
Neither
is
it
his
Maiesties
or
his
officers
intent
,
as
I
assure
my selfe
,
to
draw
any
thereby
further
,
then
to
make
profession
of
their
allegiance
;
and
not
to
entangle
any
mans
conscience
in
matters
of
faith
and
religion
:
which
is
sufficient
for
iustification
of
his
Maiestie
in
requiring
it
,
and
for
satisfaction
of
Catholickes
lawfully
to
take
it
.
After
all
this
that
hath
bene
said
,
there
remaineth
yet
one
stumbling
stone
more
to
be
remoued
,
and
so
I
will
end
,
which
is
commonly
called
Scandall
.
For
that
some
there
be
that
vse
to
say
,
being
pressed
with
stronger
arguments
then
they
can
well
answere
,
they
could
be
content
to
take
the
Oath
,
(
as
either
holding
it
lawfull
,
or
else
not
able
by
any
important
reasons
to
disproue
it
,
vnlesse
they
borrow
some
one
,
or
all
foure
of
the
Catholicke
letter
deemed
to
be
father
Parsons
,
to
little
purpose
)
were
it
nor
for
offending
many
Chatholicks
,
who
are
much
scandalized
at
the
taking
and
takers
thereof
.
And
is
it
not
strange
for
Christian
men
professing
charitie
,
to
take
scandall
where
none
is
giuen
?
Are
not
also
many
other
Catholikes
no
lesse
,
but
rather
more
iustly
scandalized
at
such
as
refuse
it
?
yea
and
the
whole
state
beside
,
both
Nobles
and
commons
together
with
his
Maiestie
,
cannot
but
rest
much
scandalized
,
not
onely
at
such
persons
,
but
also
at
their
religion
for
their
sakes
.
If
they
will
say
vnto
such
as
take
the
Oath
,
as
Achab
King
of
Samaria
said
vnto
Elias
the
Prophet
:
Tunè
es
ille
,
qui
conturbas
Israël
:
Render
vnto
Caesar
that
which
is
Caesars
:
and
that
of
S.
Peter
,
Regem
honorificate
:
and
also
the
commandement
giuen
to
Moyses
:
Honour
thy
father
and
thy
mother
.
These
,
assure
you
,
are
they
who
giue
cause
of
scandal
indeed
,
wherby
their
persecution
(
if
so
they
please
to
cal
it
)
is
continued
,
the
Church
perturbed
,
Catholicke
religion
little
regarded
,
and
many
a
soule
lost
.
But
Vaeilli
,
per
quem
scandalum
venit
.
Woe
to
him
,
by
whom
scandall
cometh
.
Time
will
make
triall
who
it
is
,
whether
they
or
we
.
In
the
meane
while
we
say
,
that
the
proper
and
true
definition
of
scandall
,
as
it
is
defined
by
S.
Thomas
and
others
,
most
aptly
agreeth
with
the
doctrine
and
example
,
or
words
and
deedes
,
of
such
English
subiects
as
withdraw
men
from
performing
their
dutie
to
their
dread
Soueraigne
:
not
on
such
as
perswade
it
,
and
yet
remaine
no
lesse
Catholicke
,
then
they
do
pretend
in
euery
point
of
faith
.
Scandall
is
a
word
or
deed
not
right
,
S.
Gregorie
the
Great
,
de
necessitate
salutis
,
ought
not
to
be
omitted
for
auoiding
scandall
:
because
they
cannot
be
pretermitted
without
mortall
sinne
:
(
as
in
our
iudgements
we
take
allegiance
in
the
Oath
to
be
;
)
but
it
is
manifest
(
saith
he
)
that
none
ought
to
sinne
mortally
,
to
saue
an
other
from
sinne
:
because
according
to
the
order
of
charitie
,
a
man
ought
to
loue
more
his
owne
spirituall
health
then
another
mans
.
The
same
likewise
hath
Ioannes
de
Burgo
:
Wherefore
I
exhort
you
all
most
dearely
beloued
Catholikes
in
the
bowels
of
our
Sauiour
Iesus
Christ
,
(
as
the
very
Reuerend
and
learned
maister
George
Blackwell
sometime
our
Archpriest
,
did
in
his
letter
to
his
Assistants
,
and
you
all
both
Clergie
and
Laitie
)
for
abolishing
and
ending
this
controuersie
which
hath
scandalized
the
whole
State
,
you
wold
desist
to
impugne
supreme
authoritie
in
this
case
of
the
Oath
most
lawfull
and
iust
,
as
hath
bene
proued
:
and
ceasse
any
longer
to
prouoke
to
wrath
his
Maiesty
our
most
clement
Prince
:
clement
I
say
,
for
I
dare
boldly
auouch
,
that
neither
the
Pope
,
nor
any
King
or
Prince
in
Christendome
,
had
he
had
the
like
cause
offered
by
any
his
subiects
,
especially
of
a
contrarie
religion
,
and
finding
others
of
the
same
religion
to
refuse
to
make
profession
of
their
loyalty
by
an
Oath
required
at
their
hands
,
would
shew
such
mercy
and
clemencie
as
his
Maiestie
hath
done
,
and
doth
.
Conferre
the
fact
or
enterprise
of
the
Moores
in
Spaine
now
two
years
agone
,
who
went
about
(
as
report
goeth
)
treacherously
,
to
bring
in
Turkes
and
forreiners
to
inuade
the
countrey
,
with
this
Catesbeyan
and
Percian
most
barbarous
treason
:
and
I
doubt
not
but
you
will
iudge
them
both
worthy
condigne
punishment
.
Compare
againe
the
two
Princes
,
who
by
Gods
ordinance
carie
the
sword
ad
vindictam
malefactorum
,
to
take
reuenge
on
malefactours
;
you
shall
find
them
both
iustly
prouoked
to
indignation
against
the
delinquents
:
yet
the
one
,
viz.
King
Philip
,
with
great
seueritie
chastiseth
the
innocent
with
the
nocent
,
old
&
yong
,
men
,
women
and
children
,
expelling
all
alike
out
of
his
dominions
,
to
the
number
of
nine
hundred
thousand
,
as
appeareth
by
his
edict
,
within
the
space
of
xxx
.
dayes
,
to
the
losse
of
all
their
immoueables
.
Whereas
the
other
,
our
dread
Soueraigne
,
of
his
pitifull
inclination
,
did
not
punish
in
such
sort
the
guiltles
,
nor
all
the
offendours
according
to
their
deserts
,
but
repressed
by
his
edict
the
furie
of
his
people
,
readie
to
haue
taken
reuenge
yea
on
many
innocent
persons
,
for
their
sakes
that
had
offended
.
Embrace
then
,
deare
brethren
,
the
mercie
and
long
sufferance
of
this
our
milde
and
clement
Prince
whilest
time
is
granted
you
,
lest
through
your
default
it
be
turned
into
furie
;
for
oft
times
patientia
laesa
,
specially
of
a
King
,
vertiturin
furorem
.
And
resist
no
longer
▪
but
conforme
your selues
to
his
Maiesties
iust
demand
in
this
case
of
the
Oath
,
that
wherein
they
(
that
is
)
such
as
are
of
a
different
religion
,
misreport
of
you
as
of
malefactours
,
by
the
good
workes
considering
you
,
Finally
as
Baruch
the
Prophet
wished
such
Iewes
as
were
left
in
Ierusalem
after
the
captiuitie
,
Vui
Trinòque
Deo
omnis
honor
&
gloria
.