4. Now there is none of you , as I suppose , of so meane vnderstanding , that can imagine , that the Pope is so infallible in his opinion , iudgement , or any declaratiue command grounded thereon , as that he can not possibly erre therein , and challenge that authority as due to him by the institution of Christ , which neuerthelesse Christ hath not giuen him , but it belongeth only to temporall Princes . This you may see by experience in Pope Boniface the eight , who pretended , that Philip the faire the most Christian KING of France , was subiect to him in spiritualls and temporalls , and declared them to be heretikes , who should beleeue the contrarie : and that he was a temporall Monarch of the Christians world , and therefore that the kingdome of France by reason of the disobedience , and rebellion of Philip their King , was falne into the handes of the See Apostolike : for which cause Pope Boniface was taxed by many learned Catholikes of great impudencie , pride , and arrogancie : and his extrauagant , Vnam Sanctam , which he made to curbe the said King of France , declaring that the temporall sword is subiect to the spirituall , and temporall power to spirituall authoritie , was reuersed by Pope Clement the fift , the next Successour but one to Pope Boniface , who declared , that by the definition , and declaration of Pope Boniface in his extrauagant , Vnam Sanctam , no preiudice should arise to the King , and kingdome of France : and that by it neither the King , kingdom , or inhabitants of France should be more subiect to the Church of Rome , then they were before , but that all things should be vnderstood to be in the same state , wherin they were before the said definition , as well concerning the Church , as concerning the King , Kingdome , and Inhabitants of France . The like temporall authoritie Pope Sixtus the fift , if he had liued , would also haue challenged , for that as I haue been credibly informed by diuers Iesuites of good account , who then liued at Rome , hee did intend to suppresse Card. Bellarmines first Tome of Controuersies , because he did not with the Canonists grant to the Pope this direct temporall Monarchie ouer the whole Christian world .

5 So that the onely controuersie now is , whether the Pope hath de facto erred or no , in declaring the oath of allegiance to be vnlawful , and to containe in it many things flat contrarie to faith and saluation , vpon this supposall , that it is a point of Faith , that the Pope hath authoritie giuen him by Christ , to depose Princes , which is the substance of the oath , as Fa: Suarez a a Lib 6 Defens . Fidei fere ●er totum . acknowledgeth , and the maine question betwixt my Aduersaries and mee , as M.r. Fitzherbert b b In the end of his Preface . in expresse words confesseth . Now you may see , if you please to reade , that I haue cleerely proued in this Treatise , that it is probable , that the authoritie , which the Pope claimeth to depose Princes , is not true , but vsurped , not granted him by Christ , but giuen him by men contrarie to those expresse words of CHRIST , c c Math. 22. Render the things that are Caesars to Caesar , and the things that are Gods , to God . And therefore consider , I pray you , in what danger you stand , of doing great iniury to your Soueraigne , and committing flat treason against his Royall person and Crowne , if you rashly , and without due examination follow the Popes opinion , iudgement , or also declaratiue command grounded thereon , who , vnder pretence of demanding of you a profession of his spirituall authoritie , and your spirituall obedience , exacteth in very deede not spirituall allegiance , but that obedience which is probably thought by many learned Catholikes to be a meere temporal allegiance , and due onely to your temporall Prince .

6 But obserue , deare Countrimen , a more manifest , and dangerous gulfe , into which for want of due consideration you may easily cast your selues . For if once you grant , that it is probable , that it is a controuersie , that it is a disputable question , as in very deed it is , and as I thinke very few of you , who haue studied this question , are perswaded to the contrarie , that the right , title , power , and authoritie , which the Pope challengeth to depose Princes , is no true title , but pretended , a meere temporall , and not a true spirituall authoritie , although I should grant you also for Disputation sake , of which as yet I doe not dispute , that it is also probable , that the said title is good , and that the Pope hath such an authoritie to depose Princes giuen him by Christ , yet there is none of you so simple , but if you will duely consider , will presently perceiue , that this title , so long as it is in controuersie , is titulus sinere , a meere title , which so long as it is disputable , and debated on either side , can neuer be put in practise by any man ; what opinion so euer he follow in speculation , without doing the Prince , who is deposed by the Pope , manifest wrong , and if he be a subiect , by committing that detestable crime of treason in a most high degree .

7 For if any one of you should be inlawfull possession of a house , iewell , or any other thing , wherevnto an other man pretendeth a title , and claimeth a power to dispose thereof , and perchance it is also probable , that his title is in very deede the better , and his Lawiers doe bring strong reasons , and euidences to confirme the same , would not you thinke , that it were a manifest wrong , as in deed it were , and against the knowne rules of iustice grounded vpon the light of reason , that your Aduersarie , or any other in his behalfe , notwithstanding the probabilitie of his title , should put you out of possession , and take it away from you by violence , before the Iudge had decided the controuersie ?

8 And if any one should Reply and say , that the Pope is our Soueraignes Iudge ; to whom also all Christian Princes are subiect , and that hee hath decided this controuersie betwixt him and our Prince , and defined , that this his title to depose our Prince and all other Christian Princes , is a true and not onely pretended , a spirituall , and not a temporall title , he is manifestly deceiued . For neither is the Pope the Iudge of temporall Princes in temporall causes , wherin they are supreme , and subiect to none but God ; neither hath the Pope as yet decided this controuersie , or defined by any Generall Councell , or any other authenticall instrument ( for I will not at this time contend what authority the Pope hath to define matters of faith without a Generall Councell ) that this title , and authoritie which hee challengeth to depose Princes , is a true spirituall title , and an authoritie granted him by the institution of Christ . For concerning this point Popes , and Emperours haue euer beene at great variance , as well said Fa : Azor , d d Tom. 2. lib. 11 cap q. 5.8 . and it is in controuersie among Catholike Doctors , as I haue conuinced in this Treatise , and as yet the controuersie is not decided by the Iudge , as Abbot Trithemius e e See beneath part. 1. cap. 1. doth well affirme .

9 And if any one should perchance imagine , that his Holinesse that now is , hath by his late Breues decided the controuersie , and defined , that hee hath authoritie to depose Princes , hee is also most grosely mistaken ; both for that there is not so much as one word mentioned in any of his Breues concerning his authoritie to depose Princes , but onely in generall words he declareth , that Catholikes ought not to take the oath , for that it containeth many things flat contrarie to faith and saluation , but what those many things be he doth not expresse ( and perchance he might imagine at the first sight , as Card. Bellarmine did , that the Popes power to excommunicate , to binde and loose , to dispence in oathes is denyed in the oath , and that it was framed to make a distinction betwixt Protestants and Catholikes touching points of Religion , al which how vntrue they are I haue cleerely shewed in my Theologicall Disputation ) but especially for this reason hee is fowly mistaken , because there is not in the Breues any one of those words , which , according to the doctrine of Card. Bellarmine , and other Diuines related by me in the aforesaid Disputation f f Cap. 10. sec. 2. nu. 32. & seq. are required to make an infallible definition , and finall decision of a point of faith . Neither is euery Breue , or Apostolicall letter of the Pope , although it be registred in the body of the Canon Law among the Popes Decretall letters , a sufficient instrument to define matters of faith , for that in them is commonly contained onely the Popes opinion concerning some doubtfull case , or question , and not a finall decision or definition , which all Catholikes are bound to follow . Otherwise it must needes be granted , that Popes haue defined in their Breues false doctrine , and also heresie , as may bee seene in the Decretall letters , and Breues of Pope Celestine the first , Pope Nicolas the third , and Pope Boniface the eight , as also I obserued in the aforesaid Disputation g g Cap. 10. sec. 2 nu. 47.48 .

10. Yea both the very manner of his Holinesse proceeding in condemning the oath in such generall words , for that it containeth many things flat contrary to faith and saluation , not declaring any one of those many things , although he hath been in some sort vrged therunto by his Maiesty , h h In his Apologie pag. 7. num. 5. & we also his Catholike subiects , whom it most concernes , haue most humbly and most earnestly requested it at his hands , i i Disput. The olog . in the Epistle to his Holinesse . and the forbidding of my bookes also in such generall words , not declaring whether they are forbidden , for the matter which they handle , or for the manner , or in respect of the persons against whom they are written , or for some other cause , but especially , and which is more strange , and contrary to the practise of all tribunals , the commanding of mee to purge my selfe forthwith , and that vnder paine of Ecclesiasticall Censures , without signifying any crime at all , either in generall or particular , whereof I should purge my selfe , are manifest signes to a prudent man , that latet anguis in herba , and that they themselues doe distrust their owne cause . Can any prudent man imagine , that if his Holinesse , or the most Illustrious Cardinals of the Inquisition , were fully perswaded , that the Popes power to depose Princes is a point of faith , & defined by the Church so to be , as Card. Bellarmine , and some few other especially Iesuits would enforce the Christian world to beleeue , and that they were able to conuince the same either by holy Scriptures , Apostolicall traditions , decrees of sacred Councels , or any other conuincing reason , they would forbeare to signifie the same , especially being so greatly vrged thereunto ?

11. Besides the manner also of my Aduersaries handling this controuersie , in corrupting my words , peruerting my meaning , concealing my answers , altering the true state of the question , confounding the Readers vnderstanding with ambiguous words and sentences , and being requested to insist vpon any one place of holy Scripture , authoritie of sacred Councell , or any other Theologicall reason , which they shall thinke to be most conuincing , that thereby the controuersie may quickly bee at an end , their flying from one place of holy Scripture to another , from one Councell to another , from one Theologicall reason to another , their fallacious arguing from the facts of the Apostles , yea also and of those Prophets , who were no Priests , which were done miraculouslie , and by an extraordinarie power , or by the speciall command of Almightie God , to prooue the like ordinarie power to be in spirituall Pastours , from the practises of certaine Popes , who were resisted therein both by Christian Princes and people to inferre the practise of the Church , which is a congregation of all the faithfull &c. from the opinion of very many Doctours , or also of the Church onelie probably iudging or thinking , to conclude the faith of the Church firmely beleeuing or defining , from the Popes power to command temporals , to gather the Popes power to dispose of temporals , from the Popes power to impose temporall punishments to deduce a power in the Pope to inflict or vse temporall punishments , or which is all one , to constraine with temporall punishments , & from a power which is granted to the Church , as the Church is taken for the Christian world consisting both of temporall and spirituall power , to conclude the said power to be in the Church , as the Church is taken for the spiritual Kingdome of Christ , which consisteth only of spirituall power , and such like pittifull shifts to confound therby their Readers vnderstanding , & at the last , in regard either of their presence or preheminence in the Court of Rome , to cause by their euill information his Holinesse to consent to the forbidding of their Aduersaries bookes , that thereby neither their legerdemaine and fraudulent dealing may bee laid open to the view of the world , nor the Reader may see what we alledge against them , or in defence of our selues , but in that lame and corrupt manner , as they shal please to deliuer it , doth euidently shew , that they are not desirous to satisfie mens vnderstandings , and to search and finde out the truth by a sincere debating of this dangerous and difficult controuersie , but rather that they themselues doe suspect their owne cause , which because they haue once taken in hand to defend , they will per fas & nefas , by fraud and violence seeke still to maintaine . But truth will neuer be ouerthrowen , it may for a time by fraud and violence be suppressed , but maugre all the sleights of the impugners thereof , it will in the end preuaile .

Whereas my plaine , sincere , and perspicuous handling this question , and requesting my Aduersaries , that they will insist vpon any one text of holy Scripture , which shall seeme to them to be the most pregnant place , whether it be , whatsoeuer thou shalt loose , &c. Feed my sheepe . If you shall haue Secular iudgments &c. or any other ; or vpon any one decree of Popes , or generall Councells , whether it be , can : Nos Sanctorum , Iuratos , Absolutos , or any other , whether it be the Councell of Trent , of Lyons , of Laterane , ( which now of late is so greatly vrged by some , whereof in former times was made so small account for the proofe of this point , ) or vpon any one Theologicall reason , which shall seeme to them to be the most vnanswerable , whether it be taken from the subordination of the temporall power to the spirituall , or from the necessitie of defending the Church , repressing haeresies , punishing wicked Princes , defending innocent people , or from the promise which Christian Princes make to the Church , either in Baptisme , or at their Coronation , or any other which shall like them best , protesting withall , k k In Resp: Apologet . nu● 1. that if any man shall shew by any convincing reason that the doctrine for the Popes power to depose Princes is a point of faith , and consequently the contrary not probable ; I will presently yeeld , neither shall any hope of gaine , or feare of punishment withdraw me from embracing forthwith and publishing also the truth , doe sufficiently demonstrate , that my only desire is to finde out , and follow the truth in this controuersie , which doth so neerely touch our soules and saluation and our obedience due by the law of Christ to God , and our temporall Prince .

13 Wherefore my earnest request at this time , and vehement desire onely is , Deare Country-men , that you will be pleased to examine diligently your spirituall , and temporall obedience , your dutie to GOD & CAESAR , and that you will be led and guided by true reason , and not caried away by blinde affection , hope of preferment and credit , or feare of disgrace and want , and not to be desirous so to please the Pope , as to neglect your dutie , and obedience , which by the command of Christ , and vnder paine of eternall damnation you owe to your temporall Prince . Be not deceiued , God is not mocked . Coeca obedientia , blinde obedience in this case is dangerous , and damnable , and your ignorance herein , you hauing now so iust cause to doubt , and therefore , according to the doctrine of all Diuines , are bound to examine the truth , will be affected , grosse , wilfull , and culpable , like to that , whereof the Prophet spake , l l Psal: 35. Noluit intelligere vt bene ageret , hee would not vnderstand that he might doe well . For although it be lawfull , and also very commendable to obey your Superiours command , without examining what authoritie he hath to impose vpon you such a command , when by obeying , you incurre no danger of disobeying God , of wronging your neighbour , whom by the law of God you are bound not to wrong , or of disobeying another Superiour , whom by the law of God you are bound also to obey , yet this is also certaine , that when there is a controuersie , that your obeying an earthly Superiour is a disobedience to God , or a rebellion against another supreme Superiour , whom God hath commanded you to obey , vnlesse you duely examine the matter , and in what manner by obeying that earthly Superiour , although it be the Pope , you doe not disobey God , nor commit rebellion against your Prince , whom God commandeth you to obey , no pretence of aduancing Catholike Religion , of deuotion to the See Apostolike , or of any other good end whatsoeuer can excuse you from committing a mortall sinne .

14 The pretence of furthering the common good , of aduancing Catholike Religion , of depressing haeresies , of punishing wicked Princes , of defending innocent people , and such like , may be colourable clokes to excuse many damnable and deuilish attempts , many wicked backbytings , slanderings , and other wrongs both by words and deeds , as by late experience may be seene in the execrable murthers of the two most Christian Kings of France , in the abhominable Conspiracie of the Powder Traitours , in the vncharitable proceedings against the Appellants , and those who fauoured them , and and now against those Catholikes , who do any waies fauour the Oath , ( to omit many other exorbitant dealings vnder this pretence of furthering the common good , which if it were needfull I could make manifest ) but assure your selues that neither good ends are sufficient to excuse bad practises , nor the zeale of the person is a sufficient warrant to iustifie all his actions , nor iniustice is to be done to any man be he neuer so wicked .

15 Call to minde , I beseech you , the doctrine of the ancient Fathers , and the practise of the primitiue Church , obserue the causes of the beginning and increase of this practise , and doctrine for the Popes power to depose Princes , and the continuall contradiction thereof , and you shall finde , that no man of any learning can perswade his conscience , that this doctrine is certaine , and of faith . For the zeale of Pope Gregorie the seuenth , the wickednesse of Henry the fourth Emperour , the discord of the German Princes , the riches of the Countesse Mathildis , the warlike forces of the Nortmans , and the desire of all men that the Emperour might be restrained from doing such euills , were the first occasions , m m See beneath part : 1. cap : 6. nu: 24. that this doctrine began first to bee practised by the said Pope Gregorie , and afterwards , it being in regard of the strangenesse thereof , so greatly contradicted , iustified by him to bee lawfull , for which cause it was by Onuphrius n n See in the place aboue c●ted . called , a thing not heard of before that age , and by Sigebert a learned , and vertuous Catholike , and no Schismatike , as I will proue beneath o o Part : 1. cap. 6. num. 20. & seq. , it was taxed of noueltie , not to say of heresie , and confuted by him at large .

16 Secondly , the aduancing of them , who did maintaine this doctrine , the depressing of those , who did impugne it , the suppressing of Bookes , and the threatning of Ecclesiasticall Censures , which neuerthelesse if they be vniust , are not of force in the p p Suarez de Censuris Disp. 4. sec. 7. nu. 2. 4. 23. & seq. Court of Conscience , and the indiligence of temporall Princes to maintaine their Soueraigntie ( the causes whereof I dare not presume to examine ) besides the former reasons , and pretence of aduancing Catholike religion &c. were the chiefe causes , why the defenders of this doctrine , did so increase in number from the time of Pope Gregorie the 7. in comparison of those who did impugne it . But if temporall Princes would yet be pleased , to vse hereafter those meanes to defend their right , and Soueraigntie , which Popes haue heretofore , and doe continually vse to maintaine their pretended temporall authoritie ouer Kings and Princes , to depose them , to dispose of their temporalls &c. in order to spirituall good , I do not doubt , but that the streame of Doctors would quickly turne backward , and my Aduersaries would haue small cause to brag ( considering especially the weaknesse of their grounds , and that their doctrine is ouerswaied by authoritie , and not by reason ) that so many Authors fauour the Popes power to depose Princes , and so few the right of Princes not to bee deposed by the Pope .

17 Neuerthelesse it is also manifest , that it hath euer been contradicted by Christian Princes and people , and notwithstanding the foresaid motiues , and also the feare that some might haue , lest wicked Princes might be in some sort incouraged to perseuere in euill by impugning that doctrine , which seemed to be a bridle to restraine their bad purposes ) it hath continually been impugned , disproued , and confuted by learned Catholikes , as I haue cleerely proued in this Treatise . And therefore remember , into what danger of soule , bodie , and temporall fortunes , you ( for want of reading and due examining , ) doe throw headlong your selues , and many innocent men , who doe follow your example and counsell , for the which at the day of iudgement you are to make a most strict account , where no fauour of Man can helpe you , and willfull ignorance will not excuse you , but condemne you , and it will be too late to say then Non putaram , vnlesse you doe now , abstracting from all humane affection & respects , examine duely what dutie you beare God and Caesar , what obedience you owe to the Pope , and your temporall Prince .

18 But perhaps some of you will demand , how can you by reading examine this controuersie , seeing that the Bookes , which treate thereof are forbidden by the Pope ? In answer to this I will onely propound at this time to your prudent considerations , whether if there should arise a controuersie betwixt the Pope , and a temporall Prince concerning the title to any kingdome , especially which that temporall Prince hath in his possession ( as there is betwixt the Pope , and the King of Spaine touching the Kingdomes of Naples , and Sicilie ) the Pope hath authoritie to command that temporall Prince , and his Subiects not to read , and pervse those euidences , which doe make in fauour of his owne title , but onely those euidences , which doe proue the Popes title ?

19 Now if the reason , why my bookes are forbidden by the Pope , ( or rather by the euill information , importunitie , and iudiciall sentence of Card. Bellarmine , against whom , as my principall Aduersarie in this cause , I did write both my Apologie for the right of Princes , and also my Theologicall Disputation concerning the oath of Allegiance , which two bookes are onely forbidden , and who therfore was pleased to bee an Accuser , Witnesse , and Iudge , in his owne cause ) be , for that they doe fauor the oath of Allegiance , and impugne the Popes power to depose Princes , ( as all my Aduersaries confesse , that for this cause they are forbidden to bee read ) then you may cleerely perceiue , that therefore my bookes are forbidden , for that they doe shew , and declare the euidences , which doe make for the right and title of temporall Princes , and their right not to be depriued , or thrust out of their kingdomes by the Popes pretended authoritie , but especially of our Soueraigne , whose case concerning this point is more singular , and concerneth him more neerely , considering the opposition betwixt him , and the Popes Holinesse , with whom he is not linked in vnitie of religion and friendship , then it doth concerne other Christian Princes , who haue not the like reason to feare tumults , rebellions , and Powder-treasons , vnder pretence of restoring Catholike religion in their Countrey , and of hauing the Popes expresse or virtuall licence for the same ; which prohibition of the Pope to forbid such kinde of bookes , how far it can binde either those Princes , to whom it belongeth by the law of God and nature to defend their Soueraigntie , or else their Subiects , who also by the same Lawe of God and nature are bound to examine the reasons and euidences of their Princes title , authoritie , and Soueraigntie , least that for want of due examination they should deny to God , or Caesar , that which is their due , I remit to the prudent consideration of any iudicious Catholike man .